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Lesson 13 *March 21–27
From Dust to Stars


Sabbath Afternoon

Read for This Week’s Study: Daniel 12; Rom. 8:34; Luke10:20; Rom. 8:18; Heb. 2:14, 15; John 14:29; Rev. 11:3.

Memory Text: “Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever” (Daniel 12:3, NKJV).

The book of Daniel begins with Nebuchadnezzar invading Judea and taking captives to Babylon; the book of Daniel concludes, in contrast, with Michael standing up to deliver God’s people from end-time Babylon. That is, as shown all through Daniel, in the end, the very end, God works everything out in favor of His people.

As we have seen, too, Daniel and his companions remain faithful to God and display unparalleled wisdom amid the trials and challenges of the exile. Likewise, when facing tribulation, God’s end-time people also will remain faithful, especially during “a time of trouble, such as never was since there was a nation” (Dan. 12:1). Like Daniel and his friends in Babylon, they will display wisdom and understanding. They will not only experience wisdom as a personal virtue but will be committed, as a consequence of that wisdom, to lead others to righteousness. Some will die or be put to death, and thus, go back to the dust, but they will be raised to eternity. As the biblical text says, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life” (Dan. 12:2).

* Study this week’s lesson to prepare for Sabbath, March 28.

Sunday March 22
Michael, Our Prince
Read Daniel 12:1. Who changes the course of history at the end of time? How do Romans 8:34 and Hebrews 7:25 help us understand what this text means?

Every chapter of Daniel so far has begun by mentioning the ruler of a pagan nation. Daniel 12 likewise begins with a ruler, but unlike every other chapter the ruler is a divine prince who rises to deliver God’s people from the hands of their enemies.

As we glimpsed in our study of Daniel 10, Michael is the same powerful heavenly being who appears to Daniel at the Tigris River. There He emerges as the heavenly representative of God’s people. He also appears elsewhere in Daniel as the Son of man (Daniel 7), the Prince of the host (Daniel 8), and Messiah the Prince (Daniel 9). Thus Michael—whose name means “who is like God?”—must be none other than Jesus Himself.

It is important to note the timing of Michael’s intervention. According to Daniel 12:1, it occurs “at that time” (Dan. 12:1). This expression refers to the time just mentioned in Daniel 11:40–45. This is the period of time that extends from the fall of the papacy in 1798 to the resurrection at the end of time (Dan. 12:2).

Two important aspects of Michael’s work can be inferred from the verb “stand” utilized in Daniel 12:1 to describe His action. First, the verb “stand” evokes the rise of kings to conquer and rule. The verb also primarily connotes a military sense. It shows that Michael acts as a military leader who protects His people and leads them in a special way during the last stages of the great controversy.

Second, the verb “stand” also points to a judgment setting. Michael “stands” to act as an advocate in the heavenly tribunal. As the Son of man, He comes before the Ancient of Days to represent God’s people during the investigative judgment (Dan. 7:9–14). Thus, Michael’s rising or standing evokes the military and judicial aspects of His work. In other words, He is invested with the power to defeat God’s enemies and with the authority to represent God’s people in the heavenly tribunal.

Think about what it means to know that Michael stands in our behalf, even now. What hope should that give you, a sinner?

Monday March 23
Written in the Book
Daniel 12:1 talks about those who are “found written in the book.”What does that mean?

The time of Michael’s intervention also is described as a time of trouble without parallel. This corresponds to the time when God’s Spirit will be withdrawn from rebellious humankind. Then the seven last plagues, as expressions of God’s wrath upon the nations, will be poured upon the end-time Babylon (Revelation 16; 18:20–24), and the powers of darkness will be unleashed upon the world. Ellen G. White writes of this time that “Satan will then plunge the inhabitants of the earth into one great, final trouble. As the angels of God cease to hold in check the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old.”—

The Great Controversy, p. 614. The Great Controversy, p. 614.

But God’s people will be delivered during this terrible time because, in the investigative judgment conducted in the heavenly tribunal, they have been vindicated by Jesus, the heavenly High Priest, and their names have been written in the book.

In order to understand the meaning of this book, we should keep in mind that the Bible mentions two kinds of heavenly books. One contains the names of those who belong to the Lord and is sometimes designated as the book of life (Exod. 32:32, Luke 10:20, Ps. 69:28,Phil. 4:3, Rev. 17:8).

In addition to the book of life, the Scriptures mention books containing the records of human deeds (Ps. 56:8, Mal. 3:16, Isa. 65:6). These are the books used in the heavenly tribunal to determine every person’s commitment to the Lord. These are heavenly records, “databases,” containing the names and deeds of every human being. Some people frown upon the idea of having their names, and especially their deeds, written in heaven. But once we commit our lives to Christ, our names are inscribed in the book of life, and our bad deeds are deleted in the judgment. This heavenly record provides judicial evidence to the entire universe that we belong to Jesus and therefore have the right to be protected during the time of trouble.

Why is it that the righteousness of Christ alone, credited to us, is our only hope of being found “written in the book”? Bring your answer to class for Sabbath.

Tuesday March 24
The Resurrection
Read Daniel 12:2, 3. What event is he talking about here, and why, considering what we understand about death, is this event so important to us?

Daniel makes probably the most explicit reference in the Old Testament to the coming resurrection. And as we reflect on this passage, we can learn some very important truths. First, as the metaphor of “sleep” indicates, no immortal soul inhabits human bodies. Humans are an indivisible unity of body, mind, and spirit. In death, the person ceases to exist and remains unconscious until the resurrection. Second, our text points to the coming resurrection as a reversal of what happens as a consequence of sin. Indeed, the expression translated as “dust of the earth” in the original language of Daniel 12:2 reads “earth of dust.” This unusual word sequence points back to Genesis 3:19, the only other biblical passage where the word “earth” precedes the word “dust.” This implies that the death pronouncement made at Adam’s fall will be reversed, and death will no longer hold sway. As Paul says, “death is swallowed up in victory” (1 Cor. 15:54).

Read Romans 8:18 and Hebrews 2:14, 15. For what reasons do we not need to fear death?

Death ruins and ends everything here. But we are offered the promise that death does not hold the last word for faithful believers. Death is a vanquished enemy. When Christ breaks the chains of death and emerges resurrected from the tomb, He deals the fatal blow to death. Now we can look beyond the temporary reality of death to the ultimate realityof the life we receive from God in Christ. Because Michael “stand[s]up” (see Dan. 12:1), those who belong to Him also will stand up. They will rise from the “earth of dust” to shine like the stars for ever and ever.

Amid the pains and struggles of life, how can we draw hope and comfort from the promise of the resurrection at the end? Why, in a very real sense, does almost nothing else matter?

Wednesday March 25
The Sealed Book
Read Daniel 12:4 and John 14:29. Why is the book of Daniel to be sealed until the time of the end?

At the conclusion of the last major section of the book (Dan. 10:1–12:4), the prophet receives the command to seal the scroll until the time of the end. In the same breath, the angel predicts that “ ‘many shall run to and fro, and knowledge shall increase’ ” (Dan. 12:4, NKJV).Although some students of Daniel have taken these words as a prediction of scientific progress, which also could be included in the meaning, the context seems to indicate that running “to and fro” refers to searching the book of Daniel itself. Indeed, as we look back into history, we note that Daniel remained an obscure piece of literature for centuries. It may have been known and studied in some places, but some of its key teachings and prophecies remained mysterious. For example, the prophetic messages related to the purification of the heavenly sanctuary, the judgment, the identity and work of the little horn, along with the time frame related to these prophecies, were far from clear.

But from the Protestant Reformation onward, more and more people began to study the book of Daniel. However, it was only at the time of the end that the book finally was opened and its contents more fully unveiled. As Ellen G. White notes, “Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.”—The Great Controversy, p. 356. The Great Controversy, p. 356. “At the end of the 18th and the beginning of the 19th century a new interest in the prophecies of Daniel and the Revelation was awakened in widely separated places of earth. The study of these prophecies led to a widespread belief that the second advent of Christ was near. Numerous expositors in England, Joseph Wolff in the Middle East, Manuel Lacunza in South America, and William Miller in the United States, together with a host of other students of the prophecies, declared, on the basis of their study of the prophecies of Daniel, that the second advent was at hand. Today, this conviction has become the driving force of a worldwide movement.”—The Seventh-day Adventist Bible Commentary, vol. 4, p. 879.

Think about the great advantage that we have today to be able to look back on history and see how these historical prophecies of Daniel have been fulfilled. How should this help us trust in all of God’s promises?

Thursday March 26
The Waiting Time
Read Daniel 12:5–13. How does the book conclude?

Interestingly, this final scene takes place at the “river,” or the Tigris, the place of Daniel’s last major vision (Dan. 10:4). However, the word used here is not the common Hebrew word for “river,” but the term ye’or, which usually designates “the Nile River.” This reminds us of the Exodus and shows that just as the Lord redeems Israel from Egypt, He will redeem His end-time people.

Three prophetic timetables are given. The first one—“a time, times, and half a time” (NKJV)—answers the question—“ ‘How long shall the fulfillment of these wonders be?’ ” (Dan. 12:6, NKJV). The “wonders” refer to the things depicted in the vision of Daniel 11, which are an elaboration of Daniel 7 and 8. More specifically, this time period was mentioned in Daniel 7:25 and later in Revelation 11:3; 12:6, 14; and13:5. It also corresponds to the 1,260 years of papal supremacy, which extended from a.d. 538 to 1798. And Daniel 11:32–35 refers to the same persecution without mentioning its duration.

The other two time periods, 1,290 and 1,335 days, answer a question—“what shall be the end of these things?” (NKJV)—posed by Daniel himself to the Man clothed in linen. And both begin with the removal of the “daily” and the setting up of the “abomination of desolation.” From the lesson on Daniel 8, we learned that the “daily” refers to the continual intercession of Christ, which was replaced with a counterfeit worship system. Thus, this prophetic period should start in a.d. 508, when Clovis, king of the Francs, converted to the Catholic faith. This important event paved the way for the union between church and state, which held sway throughout the Middle Ages. Hence, 1,290 days ended in 1798, when the pope was arrested by the French emperor Napoleon. And the 1,335 days, the last prophetic period mentioned in Daniel, ended in 1843. This was the time of the Millerite movement and renewed study of the biblical prophecies. It was a time of waiting and hope in the imminent coming of Jesus.

All through Daniel we see two things: God’s people persecuted and God’s people ultimately vindicated and saved. How can this reality help us seek to stay faithful, regardless of our immediate trials?

Friday March 27

Further Thought: “The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which also is styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.”—Ellen G. White, The Great Controversy, p. 356.

Discussion Questions:

1 What dangers do we face by setting dates for future end-time events? What happens to the faith of many when these predicted events fail to come to pass? What crucial prophetic principle is found in Christ’s words in John 14:29 that should help us understand how to use prophecy to our spiritual advantage and avoid the trap of making or believing in false predictions?

2 What is it about the time we live in now, with instant communication, as well as amazing scientific advances that are not always for our own good, that makes the idea of a “time of trouble such as never was” something not that hard to imagine happening?

3 Discuss your answer to Monday’s final question on why the gospel, the great truth of Christ’s righteousness, is our only hope of being “found written in the book.” Without that, what hope would we have?

Story inside
“Crying Happy Tears”
By Andrew McChesney, Adventist Mission

Larissa Madeline Van Bommel, a university student from Canada, was having a bad day in Germany. First, she got lost. Wandering around for a while, she entered an empty church outside Frankfurt. She had struggled with her faith since her mother had died, and she hadn’t prayed or visited a church in two years.

“I decided to take a seat and ended up praying and pouring my heart out and crying and crying,” she said. “I asked God for a sign that He is actually out there.”

Drying her tears, Van Bommel managed to find the train station—but then got confused and accidentally disembarked from the train in Bensheim instead of Bensheim-Auerbach. The next train wouldn’t come for some time that evening. Tired and thirsty, Van Bommel hunted for water to drink. No vending machines were in sight, and all the shops seemed to be closed.

Some distance from the train station, Van Bommel spotted a bottle of water and several cups on a table outside a building. Desperately thirsty, she peered into the building’s window, saw young people eating around a kitchen table, and boldly walked in the front door. “May I buy a glass of water?” she asked. The people promptly invited Van Bommel to join them for the meal.

Van Bommel had stumbled across a Seventh-day Adventist community center called HopeCenter, a place where people attend educational and religious seminars, participate in healthy cooking classes, or simply relax on a comfortable sofa and enjoy free WiFi. HopeCenters are the brainchild of Stimme der Hoffung (Voice of Hope), the German affiliate of the Adventist Church’s Hope Channel, and the first two centers opened in Germany in 2017. Plans are in the works to open at least 14 more HopeCenters.

After sitting down to eat, Van Bommel noticed a “HopeCenter” sign in the window and asked about it. Her new acquaintances explained that they were Christians and that their Adventist church had opened the HopeCenter as a place to mingle and make friends. Abruptly, Van Bommel remembered her prayer for God to prove His existence. “I immediately started crying and told them how just a couple hours ago I had begged God for a sign, and I knew this was it,” Van Bommel said.

The astonished Adventists praised God. “You will never know how much your kindness touched me,” Van Bommel, now a student in the Netherlands, wrote in a post on HopeCenter’s Facebook page. “God bless you, and may many others be blessed by your kindness.” She added: “The HopeCenter is an incredibly beautiful idea and should be spread throughout Germany, as well as Canada and the rest of the world. Thanks to you, I’m crying happy tears now.”

Part I: Overview

Key Text: Daniel 12:3

Study Focus: Daniel 12; Rom. 8:34; Luke 10:20; Rom. 8:18; Heb. 2:14,15; John 14:29; Rev. 11:3.

Introduction: Three topics in this week’s lesson deserve special attention because, in these areas, Seventh-day Adventists hold distinct views: the role and nature of Michael, the specific nature of the resurrection, and the time prophecies in Daniel 12.

Lesson Themes:

1.Identity of Michael. Christian commentators, in general, understand Michael as no more than a prominent angel. However, there is significant scriptural evidence that points to Michael as the preincarnate Son of God.

2. Scope of the Resurrection. The resurrection described in Daniel is not the general resurrection but a special resurrection that will take place immediately before Jesus’ second coming.

3.Time Prophecies. Attempts have been made to interpret the time prophecies mentioned in Daniel 12 as literal time periods to be fulfilled in the future. However, the best evidence indicates that these time prophecies coincide and overlap with the long-range time prophecies of Daniel 7, 8, and 9.

Life Application: Given that the God of Daniel is our God and we are God’s people, the promises to Daniel are our promises too. Michael, namely Jesus Christ, is our representative in the heavenly sanctuary. He is the living God who drives history and watches over us. Thus, we can live in the present, and look into the future, with joy and confidence.

Part II: Commentary

Let us explore in more detail the three themes outlined above:

1. Identity of Michael

Among all the characters portrayed in the book of Daniel, one deserves special attention. That figure emerges first to protect the three Hebrews in the burning fiery furnace. He is not named, but Nebuchadnezzar, even if from a pagan perspective, immediately recognized that such a being must be a “son of the gods” (Dan. 3:25, ESV). Then, in the vision of the heavenly judgment, we see what appears to be the same figure, who appears as the Son of man (Dan. 7:13). He performs His duties as a representative of the saints. To Him “was given dominion and glory and a kingdom” (Dan. 7:14, NKJV). Next, He emerges as the “Prince of the host” (Dan.8:11), whose priestly ministry was usurped by the little horn. Finally, this figure emerges as “Michael” (Dan. 10:13). He is called “your prince” (Dan. 10:21) and “the great prince” (Dan. 12:1). He is both a priestly and military or royal figure.

In His military role, this royal warrior battles against the forces of evil symbolized by the little horn, the king of the north, and the prince of Persia. For example, the little horn by usurpation intended to be great (gdl) so as to reach the “prince of the host” (Dan. 8:11) and attack God’s people; Michael the great (gdl) prince—great by right—stands up to defend the people. The polar opposition between Michael and the antiGod powers places Michael as a representative and expression of God Himself.

Note that the designation of Michael as “one of the chief princes” (Dan. 10:13) does not contradict the above considerations. Most likely this expression points to the so-called plural of fullness as when God addresses Himself in the second-person plural—“let us” (Gen. 1:26, Gen.11:7), “one of us” (Gen. 3:22), “for us” (Isa. 6:8)—which indicates a plurality of “persons” within the Godhead. Michael is indeed one of the chief princes, because, as the eternal Son, He is a distinct Person within the Godhead and one with the Father.

This characterization is further emphasized in the New Testament. Michael led the heavenly army, which expelled the dragon and his angels from heaven (Rev. 12:7–9). Michael, also called “archangel,” disputed with the devil over the body of Moses (Jude 9). Interestingly, the voice of the “archangel” will bring about the resurrection of the saints at the coming of Jesus (1 Thess. 4:16). Not surprisingly, Christ associated the resurrection with the voice of the Son of man (John 5:28, 29). So, the inescapable conclusion is that Michael is Jesus.

2. Scope of the Resurrection

The first reference to the resurrection in Daniel 12:2 announces that both the righteous and the wicked will rise from the dead at the same time. This resurrection takes place within the framework of the time of the end as Michael stands up to save His people (Dan. 12:1). Therefore, this awakening must be a special resurrection, because, as taught elsewhere in Scripture, the general resurrection of the righteous will take place at the second coming of Jesus and that of the wicked will happen at the end of the millennium. However, Scripture gives indication of a special resurrection of those who crucified Jesus (Dan. 12:2; Matt. 26:63, 64; Rev. 1:7) and those who have died in the faith of the three angels’ messages (Rev. 14:13). As The Seventh-day Adventist Bible Commentary nicely summarizes: “A special resurrection precedes Christ’s second advent. ‘All who have died in the faith of the third angel’s message’ will arise at that time. In addition, those who beheld with mockery Christ’s crucifixion, and those who have most violently opposed the people of God, will be brought forth from their graves to see the fulfillment of the divine promise and the triumph of truth (see GC 637; Rev. 1:7).”—Volume 4, p. 878.

A second reference to the resurrection occurs in Daniel 12:13, which in contrast to the previous one, takes place at the “end of the days.” This event is the general resurrection of the righteous, mentioned elsewhere in Scripture. Daniel received the promise that at the “end of the days,” he will arise to receive his inheritance. The term “inheritance” (goral) evokes the allotted inheritance (goral) given to each tribe after God’s people entered the Promised Land. This term evokes the Exodus and the covenantal promise that God would give land to the people. Daniel received the same promise. In the end, he will receive his “lot” in the new creation, the new heaven and new earth. Resurrection is not the transition from a material to an immaterial state. Indeed, it is a transition from a sinful and degraded condition to a state of perfection. We will enjoy life to its fullness in the concrete reality of the new heavens and new earth that God will bring into existence (Isa. 65:17,Rev. 21:1–5).

3. Time Prophecies

As we look into the prophetic time lines mentioned in Daniel 12, we should bear in mind that this chapter is a conclusion and epilogue to the whole book. Three specific time prophecies appear in Daniel 12. The first one predicted that “a time, times, and half a time” must last until “the power [yad, hand] of the holy people has been completely shattered” (Dan. 12:7, NKJV). This prophecy refers to the time during which the saints were in the “hand” (yad) of the entity symbolized by the little horn (Dan. 7:25), according to Daniel 7. This three and a half–time period spans from a.d. 538, with the establishment of the papacy, to 1798, when the French emperor Napoleon put an end to the secular rule of the papacy and thus “shattered” the “power” (yad) that oppressed God’s people.

The second prophetic time mentioned here is the “1,290 days.” This time prophecy should start with the removal of the “daily” (tamid) and the setting up of the “abomination of desolation” (Dan. 12:11). These events are related to the work of the little horn, which removed the daily and set up the abomination of desolation (Dan. 8:9–12). Therefore, this prophetic period must overlap with the three and a half times mentioned above. It most likely extends until 1798, in which case it reaches back to a.d. 508. The major event that occurred around this date is the conversion of the French King Clovis to the Catholic faith. This major event—comparable to the conversion of Constantine to Christianity—paved the way for the consolidation of papal power. It is interesting that both the beginning and the end of this prophetic period are marked by the action of a French leader.

Finally, the prophetic period of “1,335 days” (Dan. 12:12) comes with a blessing for those living at the end of it (see also Rev. 14:13). No starting or closing time is given. But it appears that this time period is a continuation of the previous period of “1,290 days.” Thus, from the conversion of Clovis around 508, the 1,335 days reach to 1843/1844, when the first angel’s message was being preached and the 2,300 evenings and mornings were coming to a close.

Part III: Life Application

“A group of college students was frustrated with their struggle to understand the book of Daniel. So, they went to the gym to play basketball. After their game they noticed that the old caretaker was sitting in the corner reading. ‘What are you reading, Joe?’ they asked. ‘The book of Daniel,’ he replied. ‘Oh, you can’t understand that.’ ‘Yes, I can,’ Joe replied. ‘It’s quite simple. God wins.’ ”—Adapted from Bob Fyall, Daniel: A Tale of Two Cities (Great Britain: Christian Focus Publications, 1998), p. 151.

1. How do you cope with the fact that you may not understand everything you read in the book of Daniel? What sections of the book of Daniel do you still find confusing and mysterious? What is the main message of Daniel that you do understand clearly?

2. What difference does it make to your life to know that Michael is the Son of God? What would change if Michael were only a created being?

3. How do you relate the time prophecies of Daniel to God’s action in human history and in your life? What does the information about the prophetic time periods reveal about God’s involvement in human history and in your personal life?

4. What if you never live to experience the final events soon to befall the earth before the coming of Jesus? What if you do not go through the shaking? Is yours a second-class experience? If the Lord says to you, “And you shall rest, and shall stand in your allotted place at the end of the days” (Dan. 12:13, RSV), isn’t that about all you really need? Give reasons for your answers.


Lección 13: Para el 28 de marzo de 2020

Sábado 21 de marzo

LEE PARA EL ESTUDIO DE ESTA SEMANA: Daniel 12; Romanos 8:34; Lucas10:20; Romanos 8:18; Hebreos 2:14, 15; Juan 14:29; Apocalipsis 11:3.


“Los entendidos resplandecerán como el resplandor del firmamento; y losque enseñan la justicia a la multitud, como las estrellas a perpetua eternidad” (Dan. 12:3).

El libro de Daniel comienza con Nabucodonosor, que invade Judea y selleva cautivos a Babilonia. En contraste, el libro de Daniel concluye conMiguel, que se levanta para liberar al pueblo de Dios de la Babilonia deltiempo del fin. Es decir, como se muestra a lo largo de Daniel, al final, justoal final, Dios resuelve todo en beneficio de su pueblo.

Como también hemos visto, Daniel y sus compañeros se mantienen fielesa Dios, y muestran una sabiduría incomparable en medio de las pruebas y losdesafíos del exilio. Del mismo modo, al enfrentar tribulaciones, el pueblo deDios del tiempo del fin también se mantendrá fiel, especialmente durante el“tiempo de angustia, cual nunca fue desde que hubo gente hasta entonces”(Dan. 12:1). Como Daniel y sus amigos en Babilonia, mostrarán sabiduríay entendimiento. No solo experimentarán la sabiduría como una virtudpersonal; además se comprometerán, como consecuencia de esa sabiduría,a guiar a otros hacia la justicia. Algunos morirán o serán ejecutados y, porlo tanto, volverán al polvo, pero resucitarán para la eternidad.

Lección 13 | Domingo 22 de marzo

Lee Daniel 12:1. ¿Quién cambia el curso de la historia en el tiempo del fin?¿Cómo nos ayudan Romanos 8:34 y Hebreos 7:25 a entender lo que significaeste versículo?

Cada capítulo de Daniel hasta ahora ha comenzado mencionando algobernante de una nación pagana. Daniel 12 también comienza con ungobernante; pero, a diferencia de los demás capítulos, el gobernante es unPríncipe divino que se levanta para liberar al pueblo de Dios de las manosde sus enemigos.

Como percibimos en nuestro estudio de Daniel 10, Miguel es el mismoser celestial y poderoso que se presenta ante Daniel en el río Tigris. Allíemerge como el representante celestial del pueblo de Dios. También apareceen otras partes de Daniel como un hijo de hombre (Dan. 7), el príncipe delos ejércitos (Dan. 8) y el Mesías Príncipe (Dan. 9). Por ende, Miguel, cuyonombre significa “¿Quién como Dios?”, no debe ser otro que Jesús mismo.

Es importante tomar nota del momento de la intervención de Miguel.Según Daniel 12:1, ocurre “en aquel tiempo” (Dan. 12:1). Esta expresión serefiere al tiempo que acabamos de mencionar en Daniel 11:40 al 45. Este esel período que se extiende desde la caída del Papado en 1798 hasta la resurrección en el tiempo del fin (Dan. 12:2).

Se pueden inferir dos aspectos importantes de la obra de Miguel a partirdel verbo “levantarse” utilizado en Daniel 12:1 para describir su acción. Enprimer lugar, el verbo “levantarse” nos recuerda el auge de los reyes paraconquistar y gobernar. El verbo también tiene una connotación militar,básicamente. Muestra que Miguel actúa como un líder militar que protegea su pueblo y lo conduce de una manera especial durante las últimas etapasdel Gran Conflicto.

En segundo lugar, el verbo “levantarse” también indica un escenario dejuicio. Miguel “se levanta” para actuar como abogado en el tribunal celestial.Como Hijo del Hombre, comparece ante el Anciano de días en representacióndel pueblo de Dios durante el Juicio Investigador (Dan. 7:9–14). Por eso, elhecho de que Miguel se levante o se ponga de pie nos recuerda los aspectosmilitares y judiciales de su obra. En otras palabras, él está investido con elpoder para derrotar a los enemigos de Dios y con la autoridad para representar al pueblo de Dios en el tribunal celestial.

Piensa en lo que significa saber que tenemos a Miguel de nuestra parte, inclusoahora. ¿Qué esperanza debería darte esto como pecador?

Lunes 23 de marzo | Lección 13

Daniel 12:1 habla de quienes se encuentran “escritos en el libro”. ¿Quésignifica eso?

El momento de la intervención de Miguel también se describe comoun tiempo de angustia sin precedentes. Esto corresponde al momento enque el Espíritu de Dios se retirará de la humanidad rebelde. Entonces, lassiete últimas plagas se derramarán sobre la Babilonia del tiempo del fin(Apoc. 16; 18:20-24) como expresiones de la ira de Dios sobre las naciones, ylos poderes de las tinieblas se desatarán sobre el mundo. Elena de White, alescribir acerca de este tiempo, señala que “entonces Satanás sumirá a loshabitantes de la Tierra en una gran tribulación final. Cuando los ángelesde Dios dejen ya de contener los feroces vientos de las pasiones humanas,todos los elementos de contención se soltarán. El mundo entero será envuelto en una ruina más espantosa que la que cayó antiguamente sobreJerusalén” (CS 600).

Pero el pueblo de Dios será librado durante este tiempo terrible porque,en el Juicio Investigador llevado a cabo en el tribunal celestial, Jesús, elSumo Sacerdote celestial, los vindicó, y sus nombres están escritos en ellibro.

Para entender el significado de este libro, debemos tener presente quela Biblia menciona dos tipos de libros celestiales. Uno contiene los nombresde quienes pertenecen al Señor y a veces se lo llama el Libro de la Vida (Éxo.32:32; Luc. 10:20; Sal. 69:28; Fil. 4:3; Apoc. 17:8).

Además del Libro de la Vida, las Escrituras mencionan libros que contienen los registros de las obras humanas (Sal. 56:8; Mal. 3:16; Isa. 65:6). Estosson los libros utilizados en el tribunal celestial para determinar el compromiso de cada persona con el Señor. Estos son registros celestiales, “bases dedatos”, que contienen el nombre y las obras de cada ser humano. Algunosdesaprueban la idea de que su nombre, y especialmente sus obras, esténescritas en el cielo. Pero, una vez que entregamos nuestra vida a Cristo,nuestros nombres están inscritos en el Libro de la Vida, y nuestras malasacciones se borran en el Juicio. Este registro celestial brinda pruebas judiciales a todo el universo de que pertenecemos a Jesús y, por lo tanto, tenemosel derecho de estar protegidos durante el tiempo de angustia.

¿Por qué solamente la justicia de Cristo, que nos es acreditada, es la única esperanza de estar “escritos en el libro”? Lleva tu respuesta a la clase del sábado.92

Lección 13 | Martes 24 de marzo

Lee Daniel 12:2 y 3. ¿De qué acontecimiento se trata? Considerando loque entendemos sobre la muerte, ¿por qué este acontecimiento es tan importante para nosotros?

Probablemente Daniel sea quien hace la referencia más explícita en elAntiguo Testamento a la resurrección venidera. Y, al reflexionar sobre estepasaje, podemos conocer algunas verdades muy importantes. En primerlugar, como lo indica la metáfora de los que “duermen”, no hay ningún almainmortal que habite el cuerpo humano. Los seres humanos son una unidadindivisible de cuerpo, mente y espíritu. Al morir, la persona deja de existir ypermanece inconsciente hasta la resurrección. En segundo lugar, el pasajeapunta a la resurrección venidera como una reversión de lo que sucede comoconsecuencia del pecado. De hecho, la expresión traducida como “polvo dela tierra”, en el idioma original de Daniel 12:2, dice “tierra de polvo”. Estasecuencia de palabras inusual remite a Génesis 3:19, el otro pasaje bíblicodonde la palabra “tierra” precede a la palabra “polvo”. Esto implica que ladeclaración de muerte que tuvo lugar en la caída de Adán se revertirá yla muerte ya no prevalecerá. Como dice Pablo: “Sorbida es la muerte envictoria” (1 Cor. 15:54).

Lee Romanos 8:18 y Hebreos 2:14 y 15. ¿Por qué razones no necesitamostemerle a la muerte?

La muerte arruina y acaba con todo aquí. Pero, se nos ofrece la promesade que la muerte no tiene la última palabra para los creyentes fieles. Lamuerte es un enemigo vencido. Cuando Cristo rompió las cadenas de lamuerte y salió resucitado de la tumba, asestó el golpe fatal a la muerte.Ahora podemos mirar por encima de la realidad temporal de la muerte a larealidad suprema de la vida que recibimos de Dios en Cristo. Debido a queMiguel “se levantará” (ver Dan. 12:1), aquellos que le pertenecen tambiénse levantarán. Se levantarán de la “tierra de polvo” para brillar como lasestrellas eternamente y para siempre.

En medio de los dolores y la lucha de la vida, ¿cómo podemos obtener esperanza yconsuelo de la promesa de la resurrección final? ¿Por qué, de manera muy concreta, casi nada más importa?

Miércoles 25 de marzo | Lección 13

Lee Daniel 12:4 y Juan 14:29. ¿Por qué el libro de Daniel será sellado hastael tiempo del fin?

Al final de la última parte del libro (Dan. 10:1–12:4), el profeta recibela orden de sellar el rollo hasta el tiempo del fin. En el mismo momento,el ángel predice que “muchos correrán de aquí para allá, y la ciencia seaumentará” (Dan. 12:4). Aunque algunos estudiosos de Daniel han tomadoestas palabras como una predicción del progreso científico, que tambiénpodría incluirse en el significado, el contexto parece indicar que correr “deaquí para allá” se refiere a buscar en el libro de Daniel mismo. De hecho, almirar hacia atrás en la historia, notamos que Daniel fue una pieza oscurade la literatura durante siglos. Quizás en algunos lugares lo hayan conocidoy estudiado, pero algunas de sus enseñanzas y profecías clave continuaronsiendo misteriosas. Por ejemplo, los mensajes proféticos relacionados con lapurificación del Santuario celestial, el Juicio, la identidad y la obra del cuernopequeño, al igual que el marco temporal relacionado con estas profecías,distaban de ser claros.

Pero, a partir de la Reforma protestante, cada vez más gente empezó aestudiar el libro de Daniel. Sin embargo, recién en el tiempo del fin el librofinalmente se abrió y su contenido se dio a conocer de manera más completa.Como señala Elena de White, “desde 1798 el libro de Daniel ha sido desellado,el conocimiento de las profecías se ha incrementado y muchos han proclamado el solemne mensaje del juicio cercano” (CS 356). “Al final del sigloXVIII y al comienzo del XIX se despertó un nuevo interés en las profecíasde Daniel y Apocalipsis en varios lugares del mundo muy distantes entre sí.El estudio de estas profecías difundió mucho la creencia de que la segundavenida de Cristo estaba cerca. Numerosos expositores en Inglaterra, JoséWolff en Medio Oriente, Manuel Lacunza en América del Sur y GuillermoMiller en los Estados Unidos, junto con una hueste de otros estudiantesde las profecías, basándose en su estudio de las profecías de Daniel, declararon que la Segunda Venida estaba próxima. Hoy, esta convicción se haconvertido en la fuerza impulsora de un movimiento mundial” (CBA 4:904).

Piensa en la gran ventaja que tenemos hoy de poder mirar hacia atrás en la historiay ver cómo se han cumplido estas profecías históricas de Daniel. ¿Cómo deberíaesto ayudarnos a confiar en todas las promesas de Dios?

Lección 13 | Jueves 26 de marzo

Lee Daniel 12:5 al 13. ¿Cómo concluye el libro?

Curiosamente, esta escena final tiene lugar al lado del “río”, o el Tigris, ellugar de la última gran visión de Daniel (Dan. 10:4). Sin embargo, la palabraempleada aquí no es la palabra hebrea común para “río”, sino el términoye’or, que generalmente designa “el río Nilo”. Esto nos recuerda el Éxodoy muestra que, así como el Señor redimió a Israel de Egipto, redimirá a supueblo del tiempo del fin.

Se dan tres calendarios proféticos. El primero, “tiempo, tiempos, y lamitad de un tiempo”, responde la pregunta: “¿Cuándo será el fin de estasmaravillas?” (Dan. 12:6). Las “maravillas” se refieren a las cosas descritasen la visión de Daniel 11, que son una elaboración de Daniel 7 y 8. Más específicamente, este período se mencionó en Daniel 7:25 y más adelante enApocalipsis 11:3; 12:6 y 14; y 13:5. También corresponde a los 1.260 años de lasupremacía papal, que se extendió desde 538 hasta 1798 d.C. Y Daniel 11:2 al35 se refiere a la misma persecución sin mencionar su duración.

Los otros dos períodos, 1.290 y 1.335 días, responden la pregunta: “¿Cuálserá el fin de estas cosas?” que el mismo Daniel le hizo al Varón vestido delino. Y ambos períodos comienzan con la eliminación del “continuo sacrificio” y el establecimiento de la “abominación desoladora”. De la lección sobreDaniel 8, aprendimos que el “continuo sacrificio” se refiere a la intercesióncontinua de Cristo, que fue reemplazada por una sistema de adoraciónfalso. Por lo tanto, este período profético debería comenzar en el año 508d.C., cuando Clodoveo, rey de los francos, se convirtió a la fe católica. Esteimportante acontecimiento allanó el camino para la unión entre la Iglesiay el Estado, que prevaleció a lo largo de la Edad Media. Por lo tanto, los 1.290días terminaron en 1798, cuando el papa del momento fue arrestado, bajo laautoridad del emperador francés Napoleón. Y los 1.335 días, el último períodoprofético mencionado en Daniel, terminaron en 1843. Este fue el tiempo delmovimiento millerita y del estudio renovado de las profecías bíblicas. Fueun tiempo de espera y esperanza en la inminente venida de Jesús.

A lo largo de Daniel, vemos dos cosas: al pueblo de Dios perseguido, y al pueblode Dios finalmente reivindicado y salvo. ¿Cómo puede esta realidad ayudarnos aprocurar ser fieles, independientemente de nuestras pruebas apremiantes?

Viernes 27 de marzo | Lección 13

“Las profecías presentan una sucesión de eventos que llevan al comienzodel Juicio. Esto es cierto particularmente en el libro de Daniel. Pero, la partede su profecía que se refería a los últimos días debía cerrarla y sellarla ‘hastael tiempo del fin’. Un mensaje relativo al Juicio, basado en el cumplimientode esas profecías, no podía ser proclamado antes de que llegásemos a esetiempo. Pero, en el tiempo del fin, dice el profeta, ‘muchos correrán de aquípara allá, y la ciencia se aumentará’ (Dan. 12:4).

“El apóstol Pablo advirtió a la iglesia que no debía esperar la venida deCristo en el tiempo de él. Dijo: ‘Ese día no puede venir, sin que’ haya venido‘primero la apostasía, y sea revelado el hombre de pecado’. Solo después dela gran apostasía y del largo período del reinado del ‘hombre de pecado’podemos esperar el advenimiento de nuestro Señor. El ‘hombre de pecado’–que también es llamado ‘el misterio de la iniquidad’, ‘el hijo de perdición’ y‘el inicuo’ (2 Tes. 2:3)– representa al Papado, el cual, como está predicho enlas profecías, conservaría su supremacía durante 1.260 años. Este períodoterminó en 1798. La venida del Señor no podía verificarse antes de dichafecha. Pablo abarca con su aviso toda la dispensación cristiana hasta elaño 1798. Solo después de esta fecha se debía proclamar el mensaje de lasegunda venida de Cristo” (CS 356).


1. ¿A qué peligros nos exponemos al poner fechas para futuros acontecimientos en el tiempo del fin? ¿Qué le sucede a la fe de muchoscuando estos acontecimientos predichos no se cumplen? ¿Quéprincipio profético crucial se encuentra en las palabras de Cristoen Juan 14:29, que debería ayudarnos a entender cómo usar la profecía para nuestro beneficio espiritual y evitar la trampa de hacero de creer en predicciones falsas?

2. ¿Qué pasa con el tiempo en que vivimos ahora, con comunicacióninstantánea y avances científicos sorprendentes, que no siempreson para nuestro bien, lo que hace que la idea de un “tiempo de angustia, cual nunca fue desde que hubo gente hasta entonces” no seaalgo tan difícil de imaginar que ocurra?

3. Analicen las respuestas a las preguntas finales del lunes sobre porqué el evangelio, la gran verdad de la justicia de Cristo, es nuestraúnica esperanza de ser “hall[ados] escritos en el libro”. Sin eso, ¿quéesperanza tendríamos?



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      ]]ynm&SdaomolwdkYonfvnf; aumif;uifrsufESmMuuf\ ta&mift0guJhodkYvnf;aumif;? vltrsm;wdkYudk ajzmihfrwfjcif; w&m;vrf;xJodkYoGif;aomolwdkYonfvnf; Mu,frsm;uJhodkYvnf; aumif; tpOftjrJxGef;vif;Muvdrfhrnf}} ('Ha,v 12;3)/ 

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       uREfkyfwdkYodcJh&onfhtwkdif; 'Ha,vESihftazmfom;rsm;onf bk&m;&Siftay:opöm&SdpGmjzihf wkEdIif;,SOfûydifíyifr&EdkifaomOmPfynmrsm;udk azmfxkwf jyoEkdifcJhonf/ xdkenf;wl aemufqHk;umvü&ifqdkif&rnfh tcuftcJtm;vHk;udk bk&m;ocif\vlwdkYonf opöm&SdpGm&ifqdkifoGm; Muvdrfhrnf/ txl;ojzihf ]]'ku©qif;&Jjcif;umv}} jzpfonf/ ]]rjzpfpzl; aomqif;&J'ku©umvonf a&mufvdrfhrnf}} ('H? 12;1)/ AmAkvkefwdkif;jynf odkYa&mufaeaom 'Ha,v ESihftazmfrsm;uJhodkY aemufqHk;aeY&ufumvü &SdaomolwdkYonfvnf; olwdkYüynmOmPfESihfem;vnfjcif;trIwdkYudk jyo vdrfhrnf/ ynm&Sdjzpf&½Hk oufouf omrubJ xdkynmOmPfudktoHk;ûycGihf& vdrfhrnf/ xdkOmPfynm\tusKd;&v'fonf tjcm;olrsm;udk ajzmihfrwf &modkYydkYaqmifay;Ekdifvdrfhrnf/ tcsKdUwdkYonf vnf; taoowfjcif;cH& vdrfhrnf/ odkYjzihf ajrrIefYodkYjyefoGm;Mu&rnf/ odkYaomf xm0&touf&Sif jcif;odkY jyefvnfEdk;xvmMuvdrfhrnf/ or®musrf;pm rSazmfjycsuf uwdawmf t& ]]xdkumvtcg ajrrIefYütdyfaysmfaomolwdkYonf Ekd;Muvdrfhrnf/ tcsKdUwdkYum; xm0&touf&Sifjcif;ESihfvnf;aumif;? tcsKdUwdkYum; &SufaMumufjcif;? xm0&toa&ysufjcif;ESihfvnf;aumif; Edk;Muvdrfhrnf}} ('H? 12;2)/    

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       'Ha,vtem*wådusrf;onf tcef;BuD;wdkif;udk bk&m;rodaom wkdif;EkdifiHvlrsKd;tkyfpdk;oltaMumif;jzihf tpûya&;om;onf/ 'H? 12 onf vnf; tkyfpdk;oltaMumif;jzihftpûyonf/ odkYaomf tjcm;aomtcef;ESihf rwl wrlxl;jcm;csufrSm ,ckazmfjyaomtkyfpdk;onfh bk&m;&Sifrif;om; wpfyg;jzpfNyD;? bk&m;ocif\ vlwdkYudk u,fwifa&G;Ekwf&efESihf &efol\ vufrSu,fwif&ef ay:vmaombk&ifwpfyg;jzpfonf/

       'H? 10 udk uREfkyfwdkYavhvmcJhpOf rdau©vt&Sifonf wefcdk; awmftpHk*kPfawmfteEÅESihfay:vmNyD;? 'Ha,vudk [d'auv (Tigris) jrpfem;ü pum;ajymcJhonf/ xdkolonf bk&m;ocif\vlrsm;twGuf udk,fpm;ûyxm;onf/ xdkolonfyif 'H? 7 wGif ]]vlom;awmf}} tjzpf ay:vmcJhzl;onfjzpfonf/ AdkvfajcwdkY\t&Sifvnf;jzpfonf/ ('H? 8)/ ar&Sd,t&Sif 'H? 9/ rdau©vtrnfjzihf ]]xm0&bk&m;ESihfwlol}} [kvnf; od&onf/ c&pfawmfrSwpfyg; tb,folrQrjzpfEkdif/

       rSwfom;&efta&;BuD;aomtcsufrSm rdau©v\tcsdefudkuf Mum;0ifu,fwifjcif;tcsdefyifjzpfonf/ 'H? 12;1 ü ]]xdkumv}} [k qdkxm;onf/ xdkazmfjycsufonf 'H? 11;40-45 rSazmfjyaomtcsdefudk qdkvdkygonf/ xdktcsdef (xdkumv) [kqdk&mü ygy&[ef;rif;MoZm arS;rdefoGm;aomtcsdef 1798 rSxajrmuf &Sifjyefjcif;tcsdefpyfMum;udk qdkvdkygonf/ ('H? 12;2)/  

       aemufxyfta&;BuD;aomtcsufESpfcsuf&Sdaejyefonf/ rdau©v \vkyfaqmifyHkudk 'H? 12;1 wGifazmfjyonfrSm Bud,mjzpfonfh ]]ay:vmonf}} qdkaompum;vHk;jzpfonf/

       yxrtcsuftjzpf ]]ay:vmonf}} pum;onf &Sifbk&ifwpfyg; onf atmifjriftkyfpdk;vmjcif;t"dyÜg,fudkqdkygonf/ xdkBud,monf tajccHtm;jzihf ppfwyf\oabmobm0ESihfvnf; EdIif;,SOfí&onf/ rdau©vonf wyfBuD;\acgif;aqmiftjzpf rdrd\vlwdkYudkumuG,fí r[my#dyu©wdkufyGJtwGif; ab;vGwf&m odkYydkYaqmifay;jcif;rsKd;jzpfonf/

       'kwd,tcsuftaejzihf ]]ay:vmonf}} qdkaomBud,mpmvHk; onf pD&ifa&;trIqdkifaeonfhjrifuGif;udkvnf; ñTefjyaeonf/ rdau©vonf ]]ay:vmonf/}} aumif;uiftpnf;ta0;ü a½SUaetrIudk vkyfaqmif&efay:vmonf[kawGU&onf/ ]]vlom;awmf}} tjzpf a&S;umv uwnf;uyif bk&m;ocif\vlwdkYudk w&m;ppfaq;&mü udk,fpm;0if a½SUaevdkuf&efay:vmonf/ ('H? 7;9-14)/ odkYjzihf rdau©vonf ]]xGufvmonf?}} odkYr[kwf ]]ay:vmonf}} t&mrSm ol\ppfwyfBuD; ESihf w&m;a&;udkudkifwG,fajz&Sif;&efjzpfonf/ wpfenf;tm;jzihf ol\ wefcdk;udkoHk;NyD; bk&m;ocif\ &efoludk acsrIef; ypf &efjzpfonf/ aumif;uif tpnf;ta0;ü bk&m;&Sif\vlrsm;udk,fpm;&ifqdkifay;&ef tmPmukef vTJ,l&&Sdxm;onf/

       rdau©vonf uREfkyfwdkY\udk,fpm; ]]ay:vmonf}} ]]x&yf &ifqdkifay;aeonf/}} oifonf tjypf&Sdvsufyif rnfodkYaomarQmfvihf csufrsKd; ay;aeoenf;/

wevFm                                                       rwf 23


      'H? 12;1 onf ]]pmapmifüpm&if;0iforQ}} qdkonfhpum;vHk;udk oHk;xm;ygonf/ rnfonfht"dyÜg,f&Sdoenf;/


       rdau©vMum;0ifwdkufcdkufay;aomtcsdefonf 'ku©qif;&Jumv tcsdefjzpfonf[k azmfjyygonf/ bk&m;ocif\0dnmOfawmfonf ykefuef olvlrsKd;rsm; txJrS xGufoGm;½kyfodrf;&eftcsdefjzpfonf/ owårajrmuf ab;'Pfus&eftcsdefvnf;jzpfonf/ bk&m;ocif\trsufawmfonf vlrsKd;wdkYtay:odkY usa&mufvmum aemufqHk;umvAmAkvkef\tay: oGef;avmif;rnfhtcsdefvnf;jzpf\/ (Asm 16/ Asm 18;20-24)/ arSmifrdkuf udktpdk;&aomrif;\wefcdk;udk urÇmBuD;ay:rS tNyD;owfokwfoifrnfhtcsdef vnf;jzpfonf/ t,fvif*sD0dIuf\a&;om;csufü ]]pmwefonf avmu  vlom;rsm;udk BuD;BuD; us,fus,f pnf;½Hk;NyD; aygif;pnf;xm;vdkufí aemufqHk;aom'ku©qif;&Jjcif;udk &ifqdkif&efjzpfonf/ aumif;uifwref wdkYonf vlom;rsm;tm; 'Pfcwfrnfhavudk vTwfvdkuf&m? t&mtvHk;pHk onf ysufpD;jcif;odkYa&muf&SdoGm;vdrfhrnf/ wpfurÇmvHk;ü a&S;a,½k&Svif ûrdUBuD;ysufpD;&jcif;xuf ydkíBuD;aom aMumufrufzG,f ysufpD;jcif;udk jrif& vdrfhrnf/ The Great Controversy, p. 614.

         odkYaomf bk&m;ocif\vlwdkYonf xdkrQBuD;us,faomysufpD;jcif; rS vGwfajrmufu,fwifjcif;cH&aomtcGihf&&Sdvdrfhrnf/ aumif;uifw&m; pD&ifcef;ü ûyvkyfaompD&ifjcif;rS a,½I&SifaMumihftjypfvTwfjcif;cH&NyD; jzpfonf/ a,½I&Sifonf aumif;uif,Zfyka&m[dwfrif;BuD;jzpfí olwdkY \trnfrsm;onf aumif;uifpmapmifwGifa&;rSwfxm;NyD;om;jzpfonf/

       xdkpmapmif\t"dyÜg,fudkem;vnf&ef or®musrf;pmrSazmfjyxm; aom pmapmifESpfrsKd;taMumif;udk owdûy&rnfjzpfonf/ pmapmifwpfck ü bk&m;ocifESihfoufqdkifaomolrsm;\emrnfpm&if;udka&;xm;NyD;? pmapmifaemufwpfckrSm toufpmapmifpm&if;[k a&;om;xm;onf/ (xGuf 32;32/ vkum 10;20/ qmvH 69;28/ zdvdyÜd 4;3/ Asm 17;8)/

       toufpmapmifpm&if;\a&;om;xm;orQudk qufvufavhvm vQif xdkpmapmifxJü vlom;wdkY\aqmif&GufcsufrSeforQudk a&;om;xm; onf[kazmfjyonf/ (qmvH 56;8/ rmvcd 3;16/ a[&Sm, 65;6)/ xdkpmapmifrsm;udk aumif;uifw&m;pD&ifjcif;cef;rBuD;üzGihfxm;NyD;? vlom; rsm;tm;vHk;\xm0&bk&m;tay:qufuyfrItaMumif;udk ppfaq;Muonf/ xdkpmapmifrsm;onf uGefysLwmwGifpkpnf;xm;aomtcsuftvufjzpfí vlom;rsm;\ emrnfpm&if;? tûytrltvHk;pHkudk a&;om;xm;onf/ odkYaomf c&pfawmfudkuREfkyfwdkYqufuyftyfESHonfESihf &Sd&SdorQcsKdU,Gif;aeonfhtûy trltaexdkiftm;vHk;udk rSwfwrf;rSy,fzsufvdkufonf/ ]]'Dvd}} (delete) vkyfvdkufawmhonf/ xdkaumif;uifrSwfwrf;BuD;onf trIwGJBuD;tjzpf jyifqifxm;NyD; pMu0VmBuD; \a½SUü uREfkyfwdkYonf a,½I&SifESihfoufqdkif aMumif;udkvnf;aumif;? 'ku©qif;&JumvtwGif; udk,fawmfonf uREfkyf wdkYudk umuG,fydkif aomtcGihf&SdaMumif;udk vnf;aumif; rSwfwrf;wifaom oufaopmapmifjzpfonf/

       c&pfawmf\ajzmihfrwfjcif;wpfckwnf;om uREfkyfwdkYudkaumif;usKd; jzpfapEkdifonfrSm tb,faMumihfenf;/ tb,faMumifhxdkpmapmifüpm&if; 0ifoltjzpf arQmfvihfcsuf&Sdaeoenf;/ Oykofpmajztwef;om;rsm;ESihf twl tajzudkaqG;aEG;ajzqdkyg/

t*Fg                                                    rwf 24


      'H? 12;2?3 udkzwfyg/ rnfonfhtaMumif;ajymxm;oenf;/ tb,faMumihfenf;/ aojcif;taMumif;ESihfywfoufí uREfkyfwdkYem;vnf aomt&mudk aoaocsmcsmpOf;pm;yg/ uREfkyfwdkYtwGufta&;BuD;aom t&mjzpfygovm;/


       'Ha,vudk,fwkdif "r®a[mif;acwftcsdefrS &Sifjyefxajrmufvm jcif;tcsdeftxdwkdif &Sif;vif;pGma&;om;onf/ xdktaMumif;udk uREfkyf wdkYavhvm&í tvGefta&;BuD;aomtrSefw&m;wpfckudk oif,l&&SdEkdif onf/ yxrwGif ]]tdyfaysmfaejcif;}} ESihfyHkaqmifNyD;? raoEkdifaom 0dnmOfonf vl\udk,fcE¨mwGif tvQif;r&SdaMumif;? vlqdkonfrSm  udk,fcE¨m? pdwftod? touf&SifaomZD0jzihf aygif;pnf;xm;onf/ vlonf aoqHk;oGm;vQif xdkt&m tm;vHk;&yfqdkif; oGm;onf/ &Sifjyef xajrmuf&mtcsdeftxd rnfonfht&mrQrod? rcHpm;wwfyg/ 'kwd, taMumif;rSm uREfkyfwdkY zwfcJh&aom usrf;csuftwdkif; &Sifjyefxajrmuf jcif; onf tjypf\tusKd;&v'frnfodkY&SdaMumif;udk ajymif;jyefvSefvdkufaom taMumif;jzpfonf/ tjypf\tusKd;&v'fum;aojcif;/ ]]ajrBuD;\zkefrIefY}} udk 'Ha,v 12;2 \rlva0g[m& bmompum;t& ]]ajrrIefY}} [kteuf &Sdonf/ xdka0g[m&pum;onf urÇmOD; 3;19 udkjyefíñTef;qdkNyD;? ]]ajrrIefY}} onf ajrrIefYodkY omjyefíoGm;&onf/ ajrBuD;onf ajrrIefY[k omt"dyÜg,f&Sdonf/ t"dyÜg,foufa&mufyHkrSm tm'HusqHk;oGm;NyD;aemuf aojcif;w&m; pwif0ifvm &aomfvnf; xdkaojcif;onf qufvufwnf&Sd &efrpGrf;aqmifEkdifawmhyg/ &SifaygvkrS ]]aojcif;onf atmifjcif;üepfûryf NyD}} (1aum 15;54)/

       a&mr 8;18 ESihf a[jAJ 2;14?15 udkzwfyg/ aojcif;w&m; udk vHk;0aMumuf&efrvdkawmhonfhtaMumif; rnfodkY&Sdoenf;/


       ,ckwGif aojcif;onf ysufpD;apaomvrf;qHk;jzpfaecsdefjzpf aeonf/ odkYaomf uREfkyfwdkYtwGuf uwdawmf&Sdaeygonf/ opöm&Sdaom ,HkMunfoltwGuf aojcif;onf pum;tqHk;r[kwfao;yg/ aojcif;onf &efol\vufudkifxm;aom ESdrfeif;rIwpfckjzpfaomfvnf; c&pfawmfonf aojcif;\ oHêud;udkjzwfawmufNyD; ocsKØif;wGif;rS,HkMunfolrsm;udk xajrmufvmaprnf/ aojcif;udktNyD;owfokwfoifvdkufrnf/ w'*F? wcPjzpfaom aojcif; udk ausmfvGefNyD; uREfkyfvSrf;íarQmfMunfh&rnfrSm trSeftuefjzpfaom toufxm0&&Sifjcif;udk c&pfawmftm;jzihf bk&m;&Sif ay;oem;rnfh taMumif;jzpfonf/ taMumif;rSm rdau©vonf ]]ay:vmonf}} ]]x&yfonf}} ('H? 12;1) twdkif; udk,fawmfESihfoufqdkifol tm;vHk;onf x&yfay:vm vdrfhrnfjzpfonf/ ajrrIefY rS jyefxvmí Mu,frsm;awmufyouJhodkY xm0&awmufyMunfvifjcif;&Sdvdrfhrnf/

       toufwmü emusifrIrsm;? ½kef;uefrIrsm;&SdaeMuaomfvnf; aemufqHk;ü uwdawmftwkdif; ajrrIefYrSjyefíxvmrnfhuwdawmfonf uREfkyfwdkYtwGuf arQmfvihfp&m? ESpfodrfhp&mjzpfaeygovm;/ aocsma&&m aom,HkMunfjcif;jzihf rnfonfht&mudkrQrrIbJ rqkwfrepf&ifqdkifoGm; &ef tb,faMumihf&Sdaeoenf;/      

Ak'¨[l;                                                                                     rwf 25


      'H? 12;4 ESihf a,m[ef 14;29 udkzwfyg/ 'Ha,vtem*wåd usrf;udk tb,faMumihfaemufqHk;umvtxd wHqdyfcwfxm;&oenf;/


       usrf;\ed*Hk;csKyftqHk;ydkif;ü ('H? 10;1-12;4)? yka&mzufBuD;onf xdkpmapmifudk umv\tqHk;txdwHqdyfcwfxm;&ef trdefYay;cH&\/ ¤if;enf;wl aumif;uifwrefuvnf; êudwifa[majymxm;onfrSm ]]trsm;aomolwdkYonf xdkpmudkMunfh½Iaomtm;jzihf ynmwdk;yGm;vdrfh rnf}} ('H? 12;4)/ 'Ha,vudk avhvmaom olrsm;wdkYonf xdkyka&mzuf pum;udk odyÜHynmwdk;wufrnf[k t"dyÜg,f,lMuaomfvnf; tjcm;aom taMumif;t&m t"dyÜg,f yg0ifaeygonf/ ]]Munfh½Iaomtm;jzihf}} qdkaom pum;&yfrSm 'Ha,vusrf;udkavhvmjcif;t"dyÜg,fjzpf\/ &mZ0ifudkjyefí Munfhrd&mwGif 'Ha,v tem*wåd usrf;onf pmayrsm;xJü &mpkESpfrsm;pGm vltrsm;em;rvnfEkdifaompmtkyfwpftkyftjzpf wnf&SdaeqJjzpfonf/ OyrmrSm? yka&mzufay;aomowif; Adrmefawmfudk aq;aMumjcif; [kygvm onf/ w&m;pD&ifjcif;ygvmonf/ csKdi,f\vkyf&yftaMumif;ygvmonf/ xdkowday; a[majymaom owif;tm;vHk; \ wlnDaeaom tcsdefwpfcsdef wnf;&Sdaejcif;udk em;vnf&efcufcJvSonf/

       y½dkwufpwifhûyjyifajymif;vJa&;orm;rsm;rS 'Ha,vusrf;udkydkí avhvmvmol Mumavrsm;vmavjzpfaeonf/ rnfodkYyifqdkygap 'Ha,v usrf;onf aemufqHk;aomtcsdefumva&mufvm&efeD;vmav t"dyÜg,f teufrsm;ydkí&Sif;vif;pGmxif&Sm;vmavjzpfonf/ aemufqHk;ü zHk;xm; orQtm;vHk;udk zGihfjyay;vdrfhrnf/ t,fvif*sD0dIuf\rSwfcsuft&? ]]1798 ckESpfrSpwifí 'Ha,vusrf;udkwHqdyfzGihfvdkufNyDjzpfonf/ yka&mzufpum; ESihfqdkifaom odrSwfp&mrsm;vnf;yGm;rsm;vmonf/ w&m;pD&if&maeYtvGef eD;uyfvmaMumif;udk vlrsm;pGmwdkYu a[majyma<u;aMumfvmNyD/}} The Great Controversy, p. 356.

         ]](18) &mpkESpftqHk;? (19) &mpkESpftpydkif;wGif urÇmtESHYtjym; rS 'Ha,vtem*wådusrf;ESihfAsm'dwfusrf;udk pdwfyg0ifpm;pGmavhvmvm olrsm;pGm&Sdvmonf/ tem*wådusrf;rsm;udkavhvmjcif;onf ocifc&pfawmf 'kwd,tBudrfjyefí<uvmjcif;eD;aMumif;udk odjrifapygonf/ t*Fvef EkdifiHrS usrf;avhvmolrsm;aomfvnf;aumif;? ]]*sKd;Zuf0kzf}} (Joseph Wolff) qdkol ta&SUtv,fydkif;aexdkifolaomfvnf;aumif;? awmiftar&duef wGifaexdkifol r`EéLvfvufckZm (Manuel Lacunza) aomfvnf;aumif;? 0DvsHarvm (William Miller) qdkol tar&duefEkdifiHwGifaexdkifolonf aomfvnf;aumif;? tjcm;aomyka&mzufpum;udkavhvmolrsm;pGmESihf wlnDaom'Ha,vusrf;udk oHk;oyfavhvmrSwfom;csufwGif 'kwd,tBudrf c&pfawmf<uvmjcif;onf tcsdefa&muf&SdaeNyD[k owfrSwfMuonfcsnf; jzpfonf/ ,aeYwpfurÇmvHk;ü xdkowif;udk tm;ESihftifESihfa<u;aMumf a[majymvsuf&Sdonf/ The Seventh-day Adventist Bible Commentary, vol. 4, p. 879.

         urÇmh&mZ0ifudkjyefMunfhNyD; 'Ha,vtem*wådusrf;rS yka&mzuf pum;rsm;jynfhpHkNyDjzpfaMumif; owdûyyg/ bk&m;&Sif\uwdawmftay: uREfkyfwdkYudk;pm;,HkMunf&ef rnfodkYoGefoifulnDay;aeoenf;/

Mumoyaw;                                                                                 rwf 26


       'H? 12;5-13 udkzwfyg/ pmapmifrSm rnfodkYtqHk;owfoGm; oenf;/


       pdwf0ifpm;zG,fjrifuGif;udk aemufqHk;taejzihf 'Ha,vonf ]]jrpf}} ([d'auvjrpf) (Tigris)  em;rSmyif jyefíjrif&onf/ ('H? 10;4)/ a[jAJpmvHk; ]]&,f}} (Ye’)  [laoma0g[m&pum;udkoHk;xm;onf/ ]]Edkif;jrpf}} udkvnf; wifpm;oHk;EIef;avh&Sdonf/ tJ*kwåKjynfrS £oa&vvlrsKd;rsm;udk bk&m;ocif a&G;Ekwf xkwfaqmifjcif;udk jyefíowd&apygonf/ ]]&,f}} a0g[m&udk xGufajrmuf&musrf;üvnf; oHk;EIef;a&;om;xm;onf/ xdkenf;wl aemufqHk;umvü udk,fawmfonf rdrd\vlrsKd;rsm;udka&G;Ekwf u,fwifawmfrlvdrfhrnf/

       tem*wådtcsdefZ,m;uGufoHk;ckay;xm;ygonf/ yxrwpfckrSm ]]wpfumv? ESpfumv? umvwpf0uf}} ]]xdktcsdefudkjynfhpHkap&ef rnfrQ Mumvdrfhrnfenf;}} ('?H 12;6)/ 'H? 11 ü tHhzG,f&mtaMumif;rsm;onf 'H? 7 ESihf 8 rStaMumif;rsm;udk tao;pdwfjyefvnfazmfjyjcif;jzpfonf/ xdktcsdefumv twkdif;twmudk 'H? 7;25 wGifazmfjyNyD;om;jzpfaeonf/ ,ck 'H? 11;3 wGif jyefíazmfjyjyefonf/ 'H? 12;6?14 ESihf Asm 13;5 wdkYwGifvnf;azmfjyonf/ ¤if;onf ygy&[ef;rif;tmPm&&Sdaom ESpfaygif; 1260 jzpfNyD;? at'D 538 rS 1798 jzpfonf/ 'H? 11;32-35 wGif azmfjyaom ESdyfpufn§Of;yef; jcif;tcsdefonfvnf; xdkumvudkyifqdkvdk aomfvnf; Mumjrihfcsdefudkazmfjyrxm;yg/

       tjcm;aomtcsdefZ,m;ESpfckrSm 1290 ESihf 1335 ponfh &ufaygif;Z,m;yifjzpfonf/ ]]xdktaMumif;t&mrsm; rnfodkYtqHk;owf rnfenf;/}} ydwfacsmudk 0wfqifxm;aomol[k 'Ha,vjrifawGUcJh&onf/ jrif&aom½lyg½HkESpfckvHk;udktpûy&mü ]]aeYpOfûy&aom0wf}} udky,f\[lí vnf;aumif;? ysufpD;wwfaom &GH&SmzG,ft&may:vmNyD;rS[lívnf; aumif; pwifazmfjyonf/ 'H? 8 udkoif,lavhvmaomtcg aeY&uf tpOfûyaom0wf? c&pfawmf\ taocHawmf rljcif;jzihf tqHk;owf&onfh t"dyÜg,frSm wkyyHkaqmifaom0wfûyudk;uG,fjcif;pepfudk tqHk;owfoGm; jcif;jzpfonf/ xdktwGufaMumihf ,ckjrif &aomtem*wåd tcsdefZ,m;\ tprSm at'D 508 uavmApf (Clovis) bk&if? jyifopfrif;BuD; a&mrtoif;awmf \,HkMunfjcif;odkYajymif;vJ ouf0ifoGm; aomtcsdefjzpf onf/ xdkodkYvkyfaqmifjcif;onf EkdifiHawmftpdk;&ESihftoif;awmfaygif;pnf; a&;twGuf txl;ta&;ygoGm;NyD;? tv,facwf wpfavQmuf MoZmvTrf;rdk; oGm;onf/ xdkaMumihf &ufaygif; 1290 \½lyg½HktqHk;onf 1798 jyifopf{uú&mZf eydkvsH\tmPmjzihf a&mrbkef;awmfBuD; udkzrf;qD;aom ESpfwGif tqHk;owfoGm;onf/ xdkaemuf 1335 &uf[k ½lyg½Hk\tcsdef Z,m;udk 'Ha,vtem*wådusrf;üawGU&onf/ aemufqHk;yka&mzufûy tcsdefZ,m; vnf;jzpfonf/ ¤if;tcsdefZ,m;\tqHk;rSm 1843 a0vsHarvm \aemufvdkufrsm; or®musrf;pm\tem*wådudk jyefvnfavhvmpdppfjcif; tcsdefjzpfonf/ xdktcsdef onf c&pfawmf<uvmjcif;udk apmihfarQmfaeaom tcsdefjzpfonf/ 'Ha,vtem*wådusrf;wpfavQmufvHk;ü uREfkyfwdkYtaMumif; t&mESpfckudkawGU&onf/ bk&m;ocif \vlwdkYonf ESdyfpufn§Of;yef;jcif; cH&rnf/ olwdkYonf {ueftrSefoufaoxlcH&NyD;? u,fwifjcif;cHMu& onf/ xdkodkYod&Sd&aomaMumihf uREfkyfwdkY ,HkMunfjcif; cdkifjrJvsuf pHkprf; jcif;udkMuHhMuHhcHaeEdkifygrnfvm;/ 

aomMum                                                                                   rwf 27


       yka&mzufpum;onf vwfwavmtjzpftysufrS aemufqHk; w&m;pD&ifjcif;odkYa&muf&Sd&ifqdkif&rnf[k azmfjyxm;onf/ ¤if;rSm 'Ha,v tem*wådusrf;\ trSeftueftxl;owday;csufjzpfonf/ tcsKdUaom tem*wådtydkif;rsm;rS aemufqHk;aeY&ufumvudk qufET,fazmfjyxm;\/ ]]aemufqHk; tcsdefumv}} txd pmapmifudkwHqdyfcwfxm;&ef trdefYay;cH &onf/ ,ckuREfkyfwdkYa&mufaeaomtcsdeftcgüyif w&m;pD&ifjcif;owif; a<u;aMumf aeonf/ xdktem*wåd pum;jynfhpHkap&eftwGufjzpfonf/ odkYaomf  umv\tqHk;a&mufaomtcsdefrSm yka&mzufBuD;rS ]]trsm;aomolwdkY onf xdkpmudkMunfh½Ijcif;jzihf ynm wdk;yGm;Muvdrfhrnf[kajymqdk\}} ('H? 12;4)/

       wrefawmf&SifaygvkrS rdrd&Sdaomtcsdefü c&pfawmf<uvm&ef rarQmfrSef;MuzdkY toif;awmfrsm;udkowday;cJhonf/ ]]xdkaeY&ufra&muf vmao;yg[k ajymqdkowday;\/ xdkaeY&ufra&mufrD azmufjyefoif;cGJ jcif;onf t&ifjzpfí? 'kp½dkufvlwnf;[laom ysufpD;jcif;\om;onf ay:vm&vdrfhrnf}} (2ouf 2;3)/ BuD;rm;aom azmufjyefjcif;ESihf 'kp½dkuf vl\tkyfpdk;rItcsdefrNyD;oa&GU c&pfawmfwpfzefjyef<uvmjcif;udkarQmfvihf p&mtaMumif;r&Sdao;yg/ rvmao;yg/ 'kp½dkuf vl[kqdkaomf? rw&m;rI urf;ukefatmif vQKdU0Sufvkyfaqmifol? ysufpD;jcif;\om;? pOf;vJaomol a&mrtoif;awmftkyfpdk;rItmPmrif;qufudk yHkaqmif xm;onf/ 1260 ESpf tmPm&BuD;pdk;vdrfhrnfqdkonftwkdif; jzpfvmcJhNyD/ xdktcsdefZ,m;\ tqHk;rSm 1798 at'Djzpfonf/ xdktcsdefxufapmí c&pfawmf rvm[k &SifaygvkoHk;oyfxm;NyD;jzpfonf/ 1798 ckESpftxd c&pf,mefrsm;onf &Sifaygvk\owday;pum;udkcH,laexdkifNyD; xdktcsdefrSp c&pfawmf<uvm &eftcsdef a&mufNyD[k a<u;aMumf&efjzpfonf/ Ellen G. White, The Great Controversy, p. 356.



Lesson 13 Leivui pan Aksite ah
*March 21-27

Sabbath Nitaklam March 21
Tukalsung Simding: Daniel 12; Rom. 8:34; Luka 10:20; Rom. 8:18;Heb. 2:14, 15; John 14:29; Mang. 11:3.

“Apilte ahih uh le vantung khuavak tawh a tangkhawmding uh hi. Apha in gamtat ding mi tampi a hilhte pen aksi bangina tang tawntung ding uh hi.” ( Daniel 12:3).

Daniel’ laibu in, Judea gam Nebuchadnezzar in zo gawp a, Baby-lon ah sal in a matna tawh kipan hi; Hun nunung Babylon pan Pasian’ mite a gumkhia dingin Michael ding zong om hi. Pasian in amite adingin, hun tawpdong a nasep ding teng Daniel sungah hong lak hi.

Daniel le a pawlte’n lengla hi a, haksatna tampi thuak mahleh,Pasian tungah citak sitset uh hi. Tua bang lianin, hun nunung Pasian’mite’n zong, “mi omkhit in a piang ngei nailo gimna” (Daniel 12:1)hong tun ciangin thuman cihtak ding ahi hi.

Babylon ah Daniel le a lawmte mahbangin, pilna ciimna tampi neiding uh hi. Amau ading bekin pilziau hilozaw in, mi tampi thumanlamah makaihzo ding uh hi. Pawlkhatte’n thahna zong thuakding uh a,leivui ah a ciahkik uh hangin, tawntung nuntakna ah ki phongkik veveding hi. Daniel 12:2na ah “A sisa mi tampite in nuntakna ngahkik dinguhhi” ci hi.

Sunday March 22
Michael, Eite Kumpipa

Daniel 12:1 simin. Kua in tangthu kawng hei hiam? Rome 8:34na leHebrew 7:25 tegel in ih telsem theihna’ng hong koici huhthei ding hiam?

Daniel a khanlian khatsimin milimbia kumpi khatta omsuksuk hi. 12naah zong kumpi khatmah tawh kipan a, ahih hang adang tawh a kibanglo,galte khutsungpan in Pasian’ mite a honkhia ding kumpipa ahi hi.Daniel 10na ih sinlai in, Tigris gun gei a Daniel kiang hong kilangvanglianpa in Michael ahi hi. Pasian’ mite kiangah Pasian aaiawh in hong paisuk hi. Amah (Daniel 7) sung Mihing’ Tapa, (Daniel 8) Galkap Mang-pipa, (Daniel 9) Messiah Kumpipa ci in kilang kawi kawi hi. Michael min a khiatna in “Pasian tawh a kibang Pa” hi a, Zeisu ahi hi.

Michael’ hun ciangtanh, ih theihding thupi mahmah hi. Daniel 12:1naah “Tua hun” ci hi. Tua a gen hun zong Daniel 11:40-45 gen mah tawhkibang hi. Hih hun in, papacy kimat kum 1798 pan kipan, hun nunung, misitethawhkikni ciangdong huamsuk hi (Dan. 12:2).

Michael’ nasepna lakpan in “ding” cih kammal (Dan. 12:1) tungtawnin,Ama gamtatzia thu nih sin ding hi hang.

Amasa, “ding” cihteh ukding le galzo dingin kumpi piang cihna hi.Akhiatna in galkaplam cihna hi zawdeuh hi. Michael pen amite a kemcingGalkapmang khat ahihna lak a, kidona lianpi sung tawntung hong makaih hi.

Anihna, “ding” cihteh thukhenna hi leuleu hi. Michael in, vantung thu-khenzum ah palaipi in “ding” hi. Amah Mihing’ Tapa hi a, Tang KumPu’ maiah honglut in, Pasian’mite dawpkholh thukhenna ah panpih hi (Dan. 7:9-14). Tua bangin Michael’ hong pianna le a dinna in, Ama galdo nasep le thu-khenna cihte ahi hi. Amah in, Pasian’ galte tungah galzo ding leh, vantung thukhenna mai ah Pasian’ mite panpih dingin vangliatna neipa ahi hi.

Michael in eite aading, tu mahmah in hong ding cihin bang khiatnanei a, eibang mawhnei khat ading bang lametna om pongpong hiam?

Monday March 23
Laibu Sungah Kigelh

Daniel 12:1 in “laibu sungah min kigelh” tethu gen hi. Bang acihna hiam?

Michael hong lailut hun pen gimna hun sung ahih manin kibanpihneilo hi. Langdo paisuak mite kiang pan Khasiangtho a kilakkhiat huntawh kituak pen hi. Minamte tungah Pasian’ hehna gimna nam sagihtepen, hun nunung Babylon tungah kibuak ding (Mang 16; Mang 18:20-24) a, khuamial’ vangliatna kikhahkhia ding hi. EGWhite genna ah “Satan in leimi khempeuh nasia takin buaigawpsak ding hi. Vantung-mite in amaulet lei kiuli pan a huihte a khah uh ciangin, leitung nate khempeuh kikhahkhia mang ding hi. Jerusalem lui a kisiatlai sanginleitung in lipkhaphuai takin, kinaksiat mahmah zaw ding hi” TheGreat Controversy, p. 614.

Pasian’ mite ahihleh, dawpkholh thukhenna ah, vantung SiampiLianpa Zeisu nei a, a minte uh laibu sungah ki gelhkhin a hih manun,tua haksathun ciangin kihonkhia ding hi. Hih laibu thu ih telphattheihna dingin, Laisiangtho in laibu nam nih gen hi. Laibu khat sungahTopa tawh a kipawlte’ min kiciamteh a, nuntakna laibu zong kici hi(Paikhiat 32:32; Luka 10:20; Late 69:28; Phil. 4:3; Mang. 17:8).

Nuntakna laibu tawh a kikop in, ciaptehna laibu cihzong omlai(Late 56:8; Mal. 3:16, Isa. 65:6) hi. Hih laibute pen, mihingte’ gamtatbangbang a thukhenna laibute ahi hi. Min le gamtatna khempeuh a“ciaptehna” ahi hi. Pawlkhat in min le gamtatna kiciamteh cih umkhollo uh hi. Zeisu Khazih tungah hoihtak ih ki-aap ciangin, nuntaknalaibu sungah ih min kigelh a, mawhna teng thukhenna pan hongpaihkhiat sakkik hi. Hih vantung ciaptehnate in, thuman thutak hi a,gimna lauhuaina tawntungah hong kemdingpa Zeisu tawh ihkipawlkhop theihna ahi hi.

Banghangin Khazih dikna bekmah in ei hong huhthei, ih minzong laibu sungah hong gelhsak thei hiam? Khan sungah kikumun.

Tuesday March 24

Daniel 12:2, 3 simin. Bangthu a gen hi a, banghangin, sihna intelphat dingin thupi sese hiam?

Daniel in, Laisiangtho Lui sunga thawhkikna omcih telciantak inhonglak hi. Tuate lakpan a thupi zawdiak pawlkhat sinsuk ni. Amasa,“ihmu” cih pen, kha nungtalo in pumpi neitheilo hi. Mihing cihpen,pumpi, lungsim, kha khenkhiat theih hihetlo hi. Misi in, thawhkiknimateng, khuaphawklo hi. Anihna, Laisiangtho in, thawhkikni ciangin,mawhna nasepsa khempeuh kilumlet gawp ding ci hi. Daniel 12:2 in“Leivui” sunga ihmu mite cihkhat omkiau a, tua kammal in Piancil3:19 ah “Lei” ah naciah ding uhhi cihpen kawkkik hi. Adam puklai asihna pen, kilumlet ding a, amah in tha nei nawnlo ding hi. Paul inzong “Sihna maimang in gualzawhna in khuplet hi” 1 Cor. 15:54 ci hi.

Romans 8:18 le Hebrews 2:14, 15 simin. Sihna kihtakloh nad-ing bangthu peuh a omhiam?

Sihna in na khempeuh tawpsak hi mahleh, thumaan mite, sihna inlencip theilo cih kamciam ih nei khinzo hi. Sihna pen a kizocipsa galpa ahi hi, Khazih in, hanpan a thawhkik ciangin, sihna sikkol teng botsat-khin in, sihna zocip zo hi. Leitung tawmvei sung sihna galkhatah, Pa-sian in, Zeisu tungtawnin hongpiak nuntakna gal-et zawni. Michael hong “ding” (Daniel 12:1) in, Ama’ mite zong hong ding ding uh hi.“Leivui” sungah ihmu mite in, aksi bang tang tawntung dingin hongtho ding uh hi.

Thuaksiatna le haksatnate kawmkal ah, nitawpni ciang thokikding cih lam-etna ih kihehnem thei ding hiam?

Wednesday March 25
A Kikhupcip Laibu

Daniel 12:4 le John 14:29 simin. Banghangin, Daniel’ laibuatawpdongin khupcip ding ci hiam?

Daniel’ laibu a tawpna lamah (Dan.10:1-12:4), kamsangpa in alaizial huntawp dong khupcip dingin kisawl hi. Vantungmi in zong“mite zaulen ding uh a, pilna khang ding hi” (Dan. 12:4). Pawlkhatinscience lamsang mahmah khangding hi ci in a khia uh a, pawlkhatleuleu in, tua Daniel laibu mahmah zongin “zaulen” ding uh ci uh hi.Tangthu ih etkik ciangin, Daniel laibu in, a kitel zolo laibu khatin kumzalom tampi omcip hi. Mun khatkhat te’n sintei uh hi napi, genkholhnate telzo tuanlo uh hi. Vantung biakinnpi kisiansuah, thu-khenna, kii-neu nasepna, hun ciangtanh cihte khawng telzo mahmah lo uh hi.

Protestant hong khantoh ciangin, Daniel’ laibu kinak sim mahmahhi. Hun beikuan taktak ciangin tua laibu kihong in, kikhupcip nawnlo takpi hi. EGWhite in, “1798 kum pan kipan, kikhupcip nawnlo a, Dan-iel’ genkholhte kitel semsem in, thukhenna hong naita cihzong kitel mahmah ta hi” The Great Controversy, p. 356. “Kum zalom 18 beikuan le 19 kipat lam pawlin, Daniel’ laibu le Mangmuhna laibu tel-phatnopna hong khang mahmah hi. Hih genkholhna a sinsin kawmun, Khazih hong paikikding nai mahmahta cih theikhia uh hi. A malmal akhehkhiathei mitampi lakpan, Joseph Wolff- England, Manuel Lacunza- America khanglam, William Miller- USA cihte le, sang-naupang tampitak in, Daniel’ laibu a sim uh ciangin, nihveina kumkik ding nai mahmahta cih thei uh hi. Tu hun in, hih upna in, leitung buppilinglawngsak zo hi” The SDA Bible Commentary, vol., p. 879.

Abeisa tangthute le Daniel genkholh thute nung-etkik theih in, atangtun daante zong muthei ihhih manin ih hamphatdaan ngaihsun in.Tuate in Pasian’ kamciam bangzah hong muangtuamsak hiam?

Thursday March 26
Ngak Hun

Daniel 12:5-13 simin. Hih laibu koibangin thukhup hiam?

Daniel’ mangmuhna nunungpen (Dan. 10:4) Tigris “gun” gei ten-gah a muh ahi hi. Hih teng a “gun” pen Hebrew pau in, ye’or hi a, “Nile” gun hi phadiak hi. Israelte Egypt pan a paikhiatpih mah bangin,Pasian in hun nunung a mite honkhia ding cih lak hi.

Genkholhna hun ciangtanh thum hong pia a: “hunkhat, hunte, hunlang” hi a, “hih nalamdangte bangtanvei sawtlai ding ahi hi-am?” (Daniel 12:6). Daniel 11 sung a “Nalamdang” acih pen, Daniel 7 le 8 ii khiatna ahi hi. Daniel 7:25, Mangmuhna 11:3; Mang12:6, 14 leMang. 13:5 cihte ah zong om kawikawi hi. Papacy vangliat hun kum1260 (AD 538-1798) tawh zong kituak a, Daniel 11:32-35 sung abawlsiatna in hun ciangtanh nei hetlo hi.

Daniel in puanpak silhpa kiangah, “hihte cikciang bei ding hiam”cih a dotna pen, hun ciangtanh dang, Ni 1290 le Ni 1335 ahi hi.“Nisim biakpiakna” le “a muhdahhuai mawhna” tegel tawh kipan hi. Daniel 8 sung bang hileh, “nisim” cih bel, Zeisu’n eite hong thumsak-na, tuapen tulai nisim biakpiakna tawh kilaih hi. Tua hi a, hih hun pen, France Kumpi Clovis in, Catholic pawlpi a suah kum AD 508 pankipan hi. Hih thupiangte in, pawlpi le gam kipawltheihna piangsak a,hun laizang sung teng huzaap zo hi. Ni 1,290 in 1798 kum, Frenchkumpi Napoleon in pope a mat ciangin bei hi. Daniel hun ciangtanh anunungpen, Ni 1,335, in 1843 kumin bei hi. Hih pen Miller le apawlte’n, genkholh thute a na suut hun ahi hi. Zeisu hong pai tading ciin lametna tawh ngak hun ahi hi.

Daniel laibu sungah thunih om hi: Pasian’ mite kibawlsia a; kihonkhia kik taktak hi. Hih bang thute in gimna ih thuak taktakphial zongin, thuman cihtak zawhna ding hong koici huh hiam?

Friday March 27

Ngaihsutbeh Ding: “Genkholhna khempeuh in, thupiang khempeuh thu-khenna lamah makaih suksuk hi. Danniel laibu bang tua bang linlian hi. Ahih hang, hun nunung tawh kisai peuhmah, hun nunung hongtun dong“khupcip” in kisawl hi. Tua hun hong cin mateng, thukhenna zong ki pulaktheilo hi. Hun nunung hong tunciangin, “mite zaulen ding a, pilna zongkhang mahmah ding hi” (Daniel 12:4) ci hi.

“Sawltak Paul in zong, ama’ hunlai Khazih hongpai nailoh nading agenna ah, “nakpi takin Pasian langpanna lianpi le hell khuk sung a tung dingahi, a Gilopa hong kilat matengin tua Ni hong tunglo ding hi” (2 Thess. 2:3).Tua a Gilopa a vangliat hun bei masiah I Topa hong pailo ding hi.“Mawhneipa” a kici “mawhna’ thu thuk”, “kisiatna tapa” tua migilopacih pen, papacy a cihna hipah a, kum 1260 sung vanglian ding hi. Tua hunpen AD 1798 kumin bei hi. Zeisu in tuate khempeuh a tun masang in hongpailo ding hi. Paul in, Christian hun khenna peuhmah 1798 dong kaisuk hi.Tua hun pan kipan eilam hun tengah, Khazih hong paikik ding thu ki tangkopan hi” Ellen G. White, the Great Controversy, p. 356.

Kikup ding Dotnate:

1. Hun nunung thupiang ding hun ciangtan mawkmawk-na in bangzah in lauhuai hiam? Seh mawkmawk napi’n a tangtun-loh ciangin, upna bang suak thei hiam? John 14:29 Christ’ kam-mal sungah, bang kamsangthu om a, genkholhsate koici zat ding cih le genkholhna manlote uplohna dingin koibangin kidawmtheiding ci hiam?

2. Koibang hun sungin kinungta a, leitung pilna lah sangtheimahmah hiven, ei aading lah hise lo, tuate in “a piang ngeilogimna” nasia mahmahte hong piangsak ding cih nangaihsun khangei hiam?

3. Monday sinna a dotna nunung pen, nuntakna laibu sungahmin omte a dingin, “lungdamna thu le Christ dikna” bekmah ineite lametna cih thu na khaan sung vuah kikum un.



ZIRLAI 13 March 21-27, 2020

CHÂNGVAWN : “A fingate chu vân êng angin an êng ang a,mi tam tak felnaa hawi kîrtîrtûte chu arsî anginkumkhaw tlaitluanin an êng ang,” (Daniela 12:3).


Chhiar Tûr: Daniela 12; Luka 10:20; Johana 14:29; Rome 8:18, 34; Hebrai 2:14, 15; Thupuan 11:3.

DANIELA bû hi Nebukadnezzaran Juda lalram a rûn leh asalmante Babulon lama hruai thûin bul tan a ni a, a tâwpnaerawh chu tâwpna-hun Babulon laka Mikaelan Pathian mîte achhanchhuah thû a ni vê thung. Chû chu, Daniela bu puma târlanangin, a tâwp, khawvêl tâwp tak takna hunah erawh chuan PathianinA mîte thatna tûrin engkim A thawhsak dâwn tihna a ni.

Kan hmuh tâk ang khân, Daniela leh a thiante chu Pathianchunga rinawm tlatin, an saltânna dinhmun khirh leh fiahna kârahpawh mi dang tluk ruâl loh finna an neihzia an lantîr a. Chutiangbawkin, tâwpna-huna Pathian mîte pawhin ‘hnam awm tirhatang pawha la awm ngai lo buaina’ (Daniela 12:1) a lo thlena, mangan hunah pawh rinawm takin an awm tlat dâwn a ni.

Babulona Daniela leh a thiante ang khân, finna leh hriatthiamna an neih chu an la lantîr ang a. An finna chu mahnî hlâwknâna hmang lo vin, mi dangte chu felna lama hruai nân an hmangzâwk ang. Thenkhat chu tihhlum an la ni dâwn a, vaivutah ankîr leh ang; mahse, chatuana nung tûra kaihthawh an la ni ang.Bible-in, “An zînga tam tak lei vaivuta muhîl tawhte chu an lothangharh ang a, thenkhat chu chatuan nunaah” (Daniela 12:2)a tih kha a lo thleng famkim tawh ang.

SUNDAY March 22
Mikaela, Kan Puipa

Daniela 12:1 chhiar la. Tâwpna hunah tûin nge khawvêlchanchin her danglam dâwn? Engtin nge Rome 8:34 lehHebrai 7:25-in hê châng hi man thiam tûra min tanpui?

Daniela bu kan zir tâk bung tin kha Pathian hre lo hnam lalhmanga bultan deuh zêl a ni a. Chutiang chuan bung 12-na pawhrorêltu hmanga bultan a ni a; mahse, bung dangte ang lo takinrorêltu chu an hmêlmâte laka Pathian mîte chhanchhuaktuchunglam Hotupa a ni thung.

Daniela 10 kan zirnaa kan thlîr tâk ang khân, Mikaela chuTigris (Hidekel) Lui kama Daniela hnêna lo lang vân mi thiltitheitak kha a ni tho mai. Khatah kha chuan Pathian mîte âiawhtuvân mi angin a lo lang a. Hmun dangah pawh ‘Pathian/MihringFapa’ (Daniela 7:13) ang te, ‘mipui hote Puipa’ (Daniela 8:11,12) ang te, ‘Messia Lal Fapa’(Daniela 9:26) angtein a lo langbawk a. Tichuan Mikaela—a hming awmzia pawh “Tunge Pathianang?” tih hi tû dang ni lo vin Amah Isua chu a ni ngêi tûr a ni.

Mikaela lo chêt hun tak hriat hi a pawimawh a. Daniela 12:1-ah hian ‘chû mi hun’ tih a ni a. Chû chu Daniela 11:40-45-in asawi pope lalna a lo tâwp kum 1798 atanga khawvêl tâwpnahuna thawhlehna thlen inkâr hun zawng kha a ni (Daniela12:2).

Daniela 12:1 Mikaela a ‘ding’ tih hian a thil tih pawimawhtak pahnih a entîr a. Pakhatnaah chuan, ‘ding’ tih hian lalte ramla tûra an che chhuak leh awpa ro an rêl hi a ni phawt a. Hêthiltih sawina tawngkam hian sipai chêtna lam a kâwk deuhbawk a. Mikaela chuan sipai lalte angin A mîte vênghimin,indona ropui tâwpna hun chhûng zawngin kawng mak takin ahruai zêl a ni.

Pahnihnaah, hê thiltih sawina tawngkam ‘ding’ tih hian rorêlnaa kâwk tel bawk a. Mikaela a ‘ding’ tih hian vân rorêlna hmunaukil anga a chêtna chu a entîr a. Mihring Fapa a nih angin, rorêllâwkna a kal laiin Pathian mîte âiawhin Hmâkhawsânga hmâahlo kalin a dinsak a (Daniela 7:9–14). Tichuan Mikaela thochhuak emaw, ding emaw chuan sipai chêtna ang leh rorêlnahmuna a chêtna chu min ngaihtuahtîr a ni. Tawngkam dangchuan, Pathian hmêlmâte hneh tûrin thiltihtheihna a nei tam tâwka, vân rorêlna hmuna Pathian mîte âia ding tûrin thuneihna a neibawk a ni.

Tûnah ngêi hian kan âiawhin Mikaela chuan rorêlnahmâah min dinsak mêk tih hi ngaihtuah la. Chu chuan nangmisual tân khân eng beiseina nge a neihtîr che?

Lehkhabûa Hming Chuâng

Daniela 12:1 hian ‘lehkhabûa hming chuâng’ tih a sawi a.Eng tihna nge ni?

Mikaela lo chêt hun kha a ang rêng awm lo khawp buainanasa tak chhuah hun tia sawi a ni. Chû chu helhmang mihringtehnên atanga Pathian Thlarauin a tînsan hun tûr sawina a ni. Chutihhunah chuan hremna berhbu pasarih leih buâk niin, Pathianthinurna chu hnamte chungah a lo thleng ang. Tâwpna-hunBabulon chungah (Thupuan 16; Thupuan 18:20-24) te leihbuâk niin, thim thuneihna chu khawvêlah hian a pâwng tâl tawhang.

Hê hun chungchâng hi Ellen G. White-i chuan heti hian a loziak a: “Leia awmte chu buaina hnuhnung ber, râpthlâk takahchuan Setanan a khalh khâwm vek dâwn a ni. Mihring thinurnathlipui hlauhawm tak an chelh beh hrâm hrâm thin chu Pathianvântirhkohte chuan an thlah tawh ang a, buaina bul tinrêng chuphelhin an awm vek ang.. Hmân lai Jerusalem chunga chhiatnalo thleng aia chhiatna râpthlâk zâwkah khawvêl pum pui hi ainvawrh lût ang.”—Indona Ropui, p. 615.

Mahse, hê buaina râpthlâk tak hunah hian Pathian mîte chuchhanchhuah an ni ang, a chhan chu, vâna rorêl lâwknaah vânPuithiam Lalber, Isuan thiam a chantîr tawh a, an hmingte chulehkhabua ziah a nih tawh vâng a ni.

Hê lehkhabu awmzia man thiam tûr chuan, Bible-in vânlehkhabu chi hnih a sawite hi rilrûa vawn a ngai a. Pakhatahchuan LALPÂ mîte hming a chuâng a, chuvâng chuan ‘NunnaBû’ ti te pawhin sawi a ni thîn (Exodus 32:32; Luka 10:20;Sâm 69:28, Filipi 4:3; Thupuan 17:8).

Nunna Bû bâkah chuan, Pathian Lehkhathû hian mihringthiltihte chhinchhiahna bûte a sawi bawk a (Sâm 56:8; Malakia3:16; Isaia 65:6). Hêng lehkhabûte hmang hian vân rorêlnaahchuan mi tinte LALPÂ hnêna an inpêk dân chu rêlsak an ni dâwna. Hêng hi vâna chhinchhiahna bûte an ni a, mi tinte hming lehthiltihte chungchâng ziahna a ni. Mi thenkhat chuan, vâna anhming chuâng leh an thiltihte chungchâng chhinchhiah tih chu anngaithei lo hlê mai a. Mahse, Kristâ hnêna kan nun kan pêktawh chuan, kan hming hi Nunna Bûah ziah a ni a, rorêlnaahkan thiltih tha lote chu nawhreh (delete) vek a ni. Hê vân recordhi lei leh vân pum pui hmâa Isuâ tâ kan nih finfiahna a ni a,chuvâng chuan buaina huna vênhim nih hamthatna chên thei kanni ta a ni.

Engati nge Kristâ felna min bel chiah chu ‘lehkhabûa hmingchuang’ nih kan beisei theihna awm chhun a nih? I chhânnachu class-ah rawn keng ang che.

Thawhlehna Chu

Daniela 12:2, 3 chhiar la. Thihna chungchâng kan hriat thiamdân ngaihtuahin, hetah hian eng thil thleng chungchâng ngea sawi a, engati nge kan tân a pawimawh viau?

Thuthlung Hlui lama thawhlehna lo la awm tûr sawi chiangber chu Daniela hi a ni ngêi ang. Hê châng kan en hian, thutakpawimawh takte kan zir thei a. A hmasa berin, ‘muhîl’ tih hianmihring taksâah hian thlarau thi thei lo a awm lo tih a kâwk a.Mihring chu taksa, rilru leh thlarau then hran theih loh nei an ni.Thihnaah hian mihring chu a nung ta lo va, thawhlehna hunthlengin engmah hre thei lo vin a awm vang vang dâwn a niPahnihnaah, hê châng hian, thihnaa thil thleng letling chiah,thawhlehna lo la thleng tûr chungchâng a sawi a. Dik takin, ‘leivaivut’ tih hi tawng bul zâwkah chuan ‘vaivut lei’ tihna a ni.Chû chuan Genesis 3:19 kha a tin zâwn a, hetah chiah hian ‘lei’tih chuan ‘vaivut’ tih chu a hmakhalh a ni. Hei hian a kawh chuAdama tlûknaa thû puana thihna kalh zâwng chiahin, thihna chuthuneitu a ni tawh lo vang. Paula pawhin, “Hnehnain thihna alem zo ta,” a tih kha (1 Korin 15:54).

Chhiar tûr: Rome 8:18; Hebrai 2:14, 15. Eng vangin ngethihna chu kan hlauh a ngaih tawh loh ang?

Thihna hian engkim chhiatna leh tâwpna a thlen thîn a. Mahse,ringtu rinawmte hnênah chuan thihnain thû a neih tawh loh tûr thutiampêk kan ni. Thihna chu hmêlma tihtlâwm tawh hnû chu a ni a. Kristanthihna khaidiat a tihchah a, thlân atanga a lo chhuah khân, thihnangêi chu a tihlum ta zâwk a. Tûnah chuan hun rei lo tê thihlailâwkna piah lam Kristâ zâra Pathian hnêna mi nunna dawnhmabâkin kan awm ta. Mikaela chu ‘din chhuah’ (Daniela 12:1)avângin Amaha mîte chu an la ding chhuak vê ang. “Lei vaivut’atanga lo tho vin, vân arsîte ang kumkhaw tlaitluânin an êng ang. Kan nunah natna leh harsatnate kan tuâr chungin, engtin ngekhawvêl tâwpa thawhlehna lo la awm tûr thutiam atanginbeiseina leh thlamuanna kan neih theih ang? Engati nge chûtluka pawimawh chu a awm loh hial zâwk?

NILÂINÎ March 25
Lehkhabu Chhinchhiah Chu

Chhiar tûr: Daniela 12:4; Johana 14:29. Engati nge Danielabû chu tâwpna hun thlenga châr rih tûr a nih?

Daniela bû thupui then hnuhnung ber (Daniela 10:1–12:4)tlângkâwm nân, zâwlnei chu tâwpna hun thlenga a lehkhabu zialchu châr/thup tlat tûra tih a ni a. Chutah vêk chuan vântirhkoh khân“mi tam tak chu an tlân tawn vêl ruâi ang a, hriatna pawh a pungdâwn a ni,” (Daniela 12:4, NKJV) tiin a sawi lâwk zui a.

Daniela bu zirtu thenkhat chuan hei hian khawvêl thiamnalama hmsâwnna thleng tûr sawina angin an ngai a, a awmzepakhatah chuan a telh theih tho ang; mahse, hê chângin a kawhni zâwk âwma lang chu Daniela bû man thiam tûma mîte an phevêl ruâi chu a ni.

Khawvêl chanchin kan thlîr lêt pawhin, Daniela bû hi hun reitak awmze nei vak lo anga ngaih a ni thîn a. Hmun thenkhatahtechuan lo zir vê bawk mah se, a thu zirtîr pawimawhte leh hrilhlâwkna thûte chu hriat thiam loh a ni reng thîn a. Entîr nân, hrilhlâwkna thuchah leh biak bûk thenfâi te, rorêlna te, ki tê tak têchêt dân bâkah, hrilh lâwkna nêna inkûngkaih hun chungchângtean hre fiah lo reng thîn a ni.

Mahse, Protestant Siamthatna hun atangin mîten nasa lehzualinDaniela bû an zir tan ta a. Tâwpna hun a lo thlen tâkah chuanlehkhabu chu kêu-hawn lo ni tain, a awmziate pawh hriat thiam a loni ta a ni. Ellen G. White-i pawhin heti hian a sawi, “Mahse 1798hnu lamah Daniela lehkhabu châr chu hawn a ni a, hrilhlâwkna thuhriatna chu a lo pung a, tichuan rorêlna chu a lo hnai ta tih thuchahkhûn tak chu mi tam takin an puang ta a.”—Indona Ropui, p. 356.

“Kum zabi 18-na tâwp leh 19-na tîr lamah Daniela lehThupuan hrilh lâwknate tuipuina chu khawvêl hmun hranghrangah a lo chhuak thar a. Hêng hrilh lâwknate zirna zârahKristâ lo kal lehna chu a hnâi tih rinna a lo darh zâu ta hluai a.England rama hrilhfiahtu tam tak, Bible ram vêlah Joseph Wolffte, South America-ah Manuel Lacunza te,, United States-aWilliam Miller-te lo chhuakin, hrilh lâwkna thu zirtu dangte nêntangrualin, Daniela hrilh lâwkna an zir behchhanin, Isuâ lo kallehna chu a hnâi tih an puâng tlâng ta a ni. Chû tak chu khawvêlpum huapa chêt chhuahtîrtu chu a ni ta rêng a ni.”—The Seventhday Adventist Bible Commentary, vol. 4, p. 879.

Khawvêl chanchin thlîr lêt a, Daniela hrilh lâwknate a thlenfamkimna kan hmuh theih avânga vânneihna ropui kan neihhi ngaihtuah la. Engtin nge hei hian Pathian thutiam zawngzawngte rinchhan ngam tûra min tanpui tûr ni ang?

NINGÂNÎ March 26
Lo Nghah Hun Chu

Daniela 12:5-13 chhiar la. Engtin nge lehkhabu chu tih tâwpa nih?

Daniela inlârna hmuh lian tham deuh tâwp khârna Tigris Luikama thleng a ni kher hi thil ngaihnawm tak a ni (Daniela10:4). Chuti chungin, heta lui sawi nâna a hman hi Hebrai tawngtual lêng lo tak a ni a, ye’or hi Nile Luipui sawi nâna hman thin a nia. Chû chuan Exodus kha min hriattîr a, chutah chuan LALPANIsraelte chu Aigupta ram atangin a hruai chhuak a, chutiangintâwpna huna A mîte pawh a la chhanchhuak leh ang.

Hrilh lâwkna hun chi thum pêk a ni a. A hmasa ber chu “hunkhat, hunte, leh hun chanvê” hei hian hê zawhna hi a chhâng—”Hêng thilmak tâwpna hi eng chen nge ni ang?” (Daniela 12:6,NKJV). ”Thilmak” tih hian Daniela 11-a inlârna thilte kha a kâwka, chu chu Daniela 7 leh 8 sawi zâuna a ni. Chiang deuh zâwkin hêhunbî hi Daniela 7:25-ah leh a hnûah Thupuan 11:3; 12:6, 14; 13:5-ahte sawi a ni bawk a. Hei hi pope chungnung chhûng kum 1,260,A.D. 538 atanga 1798 thleng sawina a ni. Daniela 11:32–35 hian ahun rei zâwng sawi lo vin chû tihduhdahna tho chu a sawi bawk.

Hun sawina dang pahnih chu ni 1,290 leh ni 1,335 a ni a, heihian “Hêngte tâwpna chu eng nge ni dâwn?” tih Danielanpuanzâisîna inthuam hnêna a zawhna kha a chhâng a ni. Anpahnih khân ‘nî tin’ (inthâwina) lâk bo a nih a “tiâuna tenawmna”dintîr a nih atanga chhiar tan tûr a ni. Daniela 8 zirlai atangkhân “nî tin” chu Kristâ dîlsak zui zêlna sawina a ni a, chû chuchibaibûkna dik loin a luahlân ta a ni. Tichuan, hê hrilh lâwknahun hi A.D. 508-a intan tûr a ni a, khatah khân Francs lal Clovischuan Catholic rinna a pawm a ni.

Hê thilthleng pawimawh tak hian kohhran leh sorkar inzawmnaatân kawng a sial a, chutiang chu Hun Laita chhûng zawng khânkalpui a ni ta zêl a. Tichuan kum 1,290 chu kum A.D. 1,798-ah atâwp a, chû mi kum chuan pope chu French Emperor Napoleona thupêkin man a ni a. Ni 1,335 hi, Danielan hrilh lâwkna hun asawi zînga a hnuhnung ber niin, kum 1843 khân a tâwp a. Hei hiMiller-a pâwlte chêtna, Bible hrilh lâwknate zirna thar thawh lehnahun a ni. Isuâ lo kal lehna tûr beisei leh hmuahna hun a ni ber.

Daniela bu pum puiah hian thil pahnih kan hmû a: Pathianmîte tihduhdah an nihna leh, a tâwpa Pathian mîtethiamchantîr leh chhandam an nihna a ni. Engtin nge hê thil atak a nihna chuan tûna harsatna kan tawh kârah pawhrinawma awm tlat tûra min tanpui ang?


Ngaihtuah Zui Tûr: ”Rorêlna lo intanna tûr lama hruaitu thil lothlengte chu hrilhlâwknate chuan an târ lang a. Hei hi a bîk takinDaniela lehkhabuah a dik a ni. Mahse chumi a hrilhlâwkna pêng, nihnuhnunga mi tûr chu, ‘Tâwpna hun thlenga,’ thup leh châr tlattûrin Daniela chu hrilh a ni a. Hemi hun thlen hmâ hi chuan,hêng hrilhlâwkna thlen famkimnaa innghat, Rorêlna thuchahhi puan theih a ni rih lo. Nimahsela tâwpna hunah chuan ‘mitam tak an tlân vêl ang a, hriatnate a pung dâwn a ni,’(Daniela 12:4) tih zâwlnei chuan a sawi a.

“Tirhkoh Paulan kohhrante chu, ama dam laia Krista lo kalnathlîr lo tûrin a zilh a. ‘Tlûksanna chu a lo thlen hmasak a, dânbawhchhepa chu a lo lan zet loh chuan chumi ni chu a thlengdâwn lo,’ (2 Thesalonika 2:3) a ti. Kal sualna nasa tak hnuleh, dân bawhchhepain rei tak ro a rêl hnuah chauh, kan LALPÂlo kal lehna chu kan thlîr thei ang. ‘Dân bawhchhepa,’‘bawhchhiatna thurûk,’ tia vuah mai leh, ‘boral Fapa,’ leh ‘misuaksual,’ tih hian pope ai an awh a, hrilhlâwknaa sawi lâwkangin kum 1260 chhûng lal berna a chang tûr a ni. Hemi hun hikum 1798-ah a lo tâwp ta a ni. Chumi hmâ chuan Krista lokalna a thleng thei rih lo. Paulan fîmkhur tûra a zilhna chuanKristian hun then darh, kum 1798 thleng chu a huap a. Chumihnu lam atangin a ni Krista lo kal lehna puan a nih hun tûrchu.”—Ellen G. White, Indona Ropui, pp. 355, 356.

Sawi Ho Tûrte:

1 Tâwpna-hun thil thleng tûr atâna hun bî lo thliahnaah hianeng thil hlauhawm nge awm? Thil lo thleng tûra sawi lâwktea lo thlen leh sî loh hian mi tam tak rinnaah eng nge thlengthîn? Johana 14:29-a Kristâ thusawiah khân, kan thlaraunun lama hlâwkpui tûr zâwnga hrilh lâwkna kan hman thiama, dik lo taka hun bithliahna kan pumpelh theih nân, engzirlai thupui pawimawh tak nge awm?

2 Tûna kan chênna hun hi eng ang nge ni, inbiakpawhna atha tawh a, tûnlai thiamna mak tak takte pawh kan thatpuilêm lo va, chuvâng chuan “tûnhmâ pawha la awm ngai lobuaina” tih ang chî chu thleng tûra suângtuah thiam a harlêm dâwn em ni?

3 Thawhtanni zirlai tâwpa zawhna in chhânna kha sawi houla. Chû mî tel lo chuan eng beiseina nge kan neih chuânang?